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It will be observed that in the two places where kerux is employed in the LXX the
`herald' is the servant of a Gentile ruler. Moreover, in neither instance can we look upon
the `heralds' as preaching. They were not bearers of `good things of great joy' but
bearers of the commands of a king. So, the only occurrence of kerusso `preaching' in
Daniel is in 5: 29:
"Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain
of gold about his neck, and made a proclamation concerning him, that he should be the
third ruler in the kingdom."
The first occurrence of kerusso is, as we have seen in the proclamation of Gen. 41: 43.
In subsequent Scripture kerusso is used of Aaron and Moses in connection with the
service of the Tabernacle, and by kings of Israel and Judah and of Persia. It is used of
`the preaching of Jonah', who, as we remember, was sent to the Gentiles. Wisdom is
personified as `crying out' and this `preaching' or `heralding' is sometimes accompanied
by the blowing of trumpets. The only passage which associates this word with the gospel
is in Isa. 61: 1 "The Lord hath anointed Me to preach good tidings", and this aspect of
`heralding' is carried over into the N.T. So we find it is used of John the Baptist
(Matt. 3: 1), and Christ (Matt. 4: 17). It is used very many times in connection with
the announcement concerning the kingdom of heaven.
Kerusso is used in Acts eight times, two references being used of Paul himself. The
word is found in the earlier epistles of Paul fifteen times, and the later epistles four times.
To complete the record, we add that it is used once of Peter (I Pet. 3: 19) and once in
the Revelation (Rev. 5: 2). Kerugma `the preaching' is used of Jonah (Matt. 12: 41;
Luke 11: 32), the preaching of Jesus Christ (Rom. 16: 25) and the preaching of the
Apostle Paul (I Cor. 1: 21; 2: 4; 15: 14; II Tim. 4: 17; Titus 1: 3). This analysis leaves
but one other form to be noted, namely kerux which occurs three times.
"I am ordained a preacher." (I Tim. 2: 7).
"I am appointed a preacher." (II Tim. 1: 11).
"A preacher of righteousness" (II Pet. 2: 5).
This collection of occurrences will not be of much use to us unless we take the study
further and perceive the intention behind the choice of these terms. Apart from Paul,
only one other is called `a preacher' kerux and that one is Noah. It is evident that Noah
opens an entirely new dispensation, and there is no suggestion that he ever `preached' to
the antediluvians in the sense of inviting them to enter the Ark. Noah's preaching, like
Jonah's, was in the nature of a proclamation. There is something similar in the
announcement of Gen. 7: 4 and Jonah 3: 4.
"For yet seven days, and I will cause it to rain upon the earth forty days and forty nights."
"Yet forty days, and Nineveh shall be overthrown."
There is, blessed be God, a gospel (euaggelion) which must be preached (euaggelizo)
with all those elements of pity and entreaty with which the preaching of the gospel is
associated. This `gospel' is the subject of I Tim. 1: 11 and of II Tim. 1: 8, 10 and 2: 8,
to say nothing of the many references that irradiate the epistles of Paul with their grace
and peace.