Timothy himself was enjoined by the Apostle both to do the work of an evangelist

(euaggelistes) and to preach kerusso the Word (II Tim. 4: 2 and 5). It should be

remembered that the English word `preach' is derived from the Latin proedico `to make

known in public', and that `preach' and `predicate' are doublets, the word `preach' taking

on the evangelizing attributes, leaving `predicate' to perpetuate the affirmatory

characteristic of the original Latin term. As things stand, we have no distinct words in

the A.V. to indicate the difference between evangelizing and proclaiming, and therefore

the reader should mentally, at least, translate the passages where kerux, kerugma and

kerusso occur, into terms that suggest the proclamation of a herald, rather than the

invitation or the pleading of an evangelist.

Paul was the herald to whom had been entrusted the proclamation making known `the

testimony in its own peculiar seasons', a subject not for `preaching', inviting or pleading,

but of announcing. As these days come to their close, he exhorts that the Word should be

`proclaimed', fully knowing that in many cases the proclamation will be denied or

ignored. Paul could `beseech' and `pray' as in Christ's stead that men be `reconciled to

God', but one does not usually `beseech' or entreat anyone to believe and accept the fact

that the day is Saturday or Sunday.

John the Baptist was a `witness', he was also a `herald' (John 1: 7; Matt. 3: 1). Paul

the Apostle was a `witness', he was also a `herald' (Acts 26: 16; II Tim. 1: 11), the

one ushering in the dispensation of the kingdom of Heaven, the other ushering in the

dispensation of the grace of God for the Gentile. The one baptizing in water only, the

other teaching `one baptism' that of the Spirit, and both separated from their birth to the

special ministry they were called to perform.

It is moreover a feature that must not be lightly passed over, that the Apostle paused in

the recounting of his threefold office of Preacher, Apostle and Teacher of Gentiles, to

interpose the asseveration `I speak the truth in Christ, and lie not'.  On one other

momentous occasion he interposed similar strong words `I say the truth in Christ, I lie

not, My conscience also bearing me witness in the Holy Ghost' (Rom. 9: 1).

Here Paul's theme had been the failure of Israel, and the coming into favour of the

Gentiles `to provoke' had it been possible, the flagging olive tree of Israel `to emulation'.

In I Tim. 2: 7 Israel is no longer in view but throughout the ministry of Paul, there had

been continual opposition to his claims, and a resistance to the unfettered preaching of

the Gospel to the Gentile. Earlier, he spoke of his own apostleship and `as a fool',

boasting that not only was he a Hebrew, but a minister of Christ. He had more abundant

evidence than the rest of the apostles, and said `as the truth of Christ is in me', while not

so strong a term as those employed in Rom. 9: 1 and I Tim. 2: 7, approaches them in

seriousness. For matters of less importance the Apostle called upon God as his witness

(Rom. 1: 9; II Cor. 1: 2, 3; Phil. 1: 8; I Thess. 2: 5, 10).

When summing up his `boasting' regarding his apostleship, the Apostle said: