εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”
“to announce the Good News of victory in battle”
“He told them, “Let us go on to the nearby villages
that I may preach (κηρύξω, keruxo) there also.
For this purpose have I come.”
that I may preach (κηρύξω, keruxo) there also.
For this purpose have I come.”
θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)
(“to perceive, discover, ponder a deeper meaning”)
Jesus is ‘with the word’ in the Synagogue. He heals Simon’s mother-in-law in her home. Jesus communes with His Father in the desert. Each of these actions, occurring in a definitive place at a particular time, give insight to Jesus’ mission and ministry in the created order and will unfold in intensity as His Public Ministry moves from the region of Galilee to Jerusalem where this King will be crucified. Yet, from His own lips, Jesus frames the purpose of His work: “to preach” (kerysso, ‘to cry aloud,’ ‘to announce’).
The Greek verb κηρύσσω (kerysso, ‘to cry aloud,’ ‘to announce’) has roots in the world of public games of ancient Greece, their version of tonight’s spectacle pitting the Eagles and Patriots in Football's supreme game. In either of these settings, think what it would take to be heard? Minimally, the act of announcing (κηρύσσω) required a powerful voice capable of being heard above the din of the ancient crowd and certainly over exceptionally excited Eagles fans. But volume was not the only requirement. The proclaimer had to be intelligent, wise and clever because the work of announcing was not solely to be heard. The announcer's work was ordered to convoke a community based on the content (imagine trying to convince Eagles fans to cheer on the Patriots - and - vice versa. A daunting task few would undertake but it captures a sense of the work of Greco-Roman proclaimers). Often times, this work of announcing came after victory in a battle as the emperor sent proclaimers to announce to the defeated villages, towns and cities the message of a newly formed community and the importance of willingly embracing this new community and new ruler. For this reason, proclaimers - particularly in Greek culture - were well regarded in all levels of society and were often afforded safe passage in hostile lands.
There was another aspect of the proclaimer's character: humility. The one charged with delivering the emperor's message knew to the core of his being that the message was the emperor's, not his. Yet he had to be firmly convinced of the message's content as if it were his own so that the proclamation would be the spark that led to a newly formed community and, by extension, a new way of living in the empire. So while the proclaimer had to be heard, there was also burden to do all in his power to present the message in a way that was convincing because this type of proclamation demanded a response - especially in the time immediately following victory. Theoretically, listeners had to respond one way or another to the proclamation. True, listeners did not have much of choice: choose to live the new way or be slaughtered on the spot. But still, there was an expectation on the part of the proclaimer that the proclamation called listeners to a decision. There was no 'fence-sitting,' no lukewarm, apathetic attitudes. A clear decision for or against had to be made and lived, period.
There was another aspect of the proclaimer's character: humility. The one charged with delivering the emperor's message knew to the core of his being that the message was the emperor's, not his. Yet he had to be firmly convinced of the message's content as if it were his own so that the proclamation would be the spark that led to a newly formed community and, by extension, a new way of living in the empire. So while the proclaimer had to be heard, there was also burden to do all in his power to present the message in a way that was convincing because this type of proclamation demanded a response - especially in the time immediately following victory. Theoretically, listeners had to respond one way or another to the proclamation. True, listeners did not have much of choice: choose to live the new way or be slaughtered on the spot. But still, there was an expectation on the part of the proclaimer that the proclamation called listeners to a decision. There was no 'fence-sitting,' no lukewarm, apathetic attitudes. A clear decision for or against had to be made and lived, period.
κηρύσσω (kerysso, “to preach”) is Jesus’ Self-stated purpose. He is the One sent by God our Father to proclaim the reality of the Kingdom of God. He does all that is possible by virtue of His Incarnation to sound His Father's message in a convincing and understanding way. Jesus challenges us, His listeners, to respond by a way of living marked by the humility of daily conversion. He draws us to Himself, graces us with the power and presence of Holy Spirit, to lead us to eternal communion with His and our Father.
