Proclamation (2782) (kerugma where —ma means the result of <> from kerusso = to proclaim or announce in public) means not so much the act but the content or the result of preaching, that which is cried by the herald (an officer sent by a king or other high official to proclaim a message or announce good news) or public crier. It can have such senses as “news,” “declaration,” “decree,” “announcement,” etc. In Classical Greek the kerux (noun from kerusso) was a public servant of supreme power both in peace and in war, one who summoned the ekklesia (1577) (later used for the Church), the town gathering. The kerux was the public crier and reader of state messages such as the conveyor of a declaration of war or as well as the “publication” of honors or victories. TDNT adds that kerugma "has a twofold sense like the word proclamation, signifying both the result of proclamation (what is proclaimed) and the actual proclaiming. In other words, it denotes both the act and the content. In many cases it is hard to say where the emphasis falls." (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Kerugma is used 8 times in the NT in the NASB (Mt; Lk; Ro; 1Co 3x; 2Ti; Titus) and is translated: message preached, 1; preaching, 5; proclamation, 2. Kerugma is the official message a herald would give on behalf of the ruler or town council under whom he served. In the NT kerugma is always used of the public proclamation of God’s Word, which, as the apostle has just pointed out, brings men to saving faith, builds them up in divine truth, and strengthens them for godly living. The most famous OT use of kerugma (in the Septuagint - LXX) is found in Jonah where Jehovah addresses his reluctant "herald" and commands him to "Arise, go to Nineveh the great city and proclaim (kerusso - aorist imperative - do this now! conveys urgency) to it the proclamation (kerugma) which I am going to tell you. 3 So Jonah arose and went to Nineveh according to the word of the Lord. Now Nineveh was an exceedingly great city, a three days’ walk.4 Then Jonah began to go through the city one day’s walk; and he cried out and said, “Yet forty days and Nineveh will be overthrown. 5 Then the people of Nineveh believed in God; and they called a fast and put on sackcloth from the greatest to the least of them." (Jonah 3:2-5) Although the full gospel truth had not yet been revealed in Jonah’s day, Jesus said that it was through “the preaching” (kerugma) of that ancient prophet that “the men of Nineveh … repented” (Mt 12:41). God made known His eternal purpose through the preaching of the gospel, "for since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached [kerugma] to save those who believe." (1Cor 1:21). It is for that reason that expository preaching — preaching that systematically and thoroughly explains the meaning of Scripture—is the only legitimate way to preach. The preacher’s responsibility is not to create messages from his own wisdom or cleverness or to manipulate or sway his listeners by means of his own persuasiveness or charisma but to interpret, explain, and apply God’s Word as clearly and completely as possible. As Paul wrote to the Romans "How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!" (see notes Romans 10:14; 15) Throughout Paul's first imprisonment and trial in Rome he affirmed that... “The Lord stood with me (His Presence), and strengthened me (His Power),” Paul testified, “in order that through me the proclamation [kerugma] might be fully accomplished, and that all the Gentiles might hear” (note 2Ti 4:17). Paul reminded the Corinthians that his “message and [his] preaching [kerugma] were not in persuasive (Persuasive, winning) words of wisdom, but in demonstration of the Spirit and of (intrinsic) power” (1Cor 2:4). John MacArthur commenting on Paul's preaching methodology writes that "Human words of wisdom, no matter how impressive and persuasive, would have robbed the gospel of its power. He saw no place for calculated theatrics and techniques to manipulate response. Many have responded to an emotional appeal, without a true knowledge and conviction of God. Paul did not do that kind of preaching. He surely would have gotten a wider and more receptive heating, but his hearers would have been left in their sins and without a Savior. Some have said that the great preacher Jonathan Edwards read his sermons so that he would not be guilty of using human persuasive techniques to gain a response. He wanted only the message to bring the results." (MacArthur, J: 1Corinthians. Chicago: Moody Press) At the beginning of Jesus' public ministry His message was an exact echo of what John the Baptist preached, Matthew recording that "from that time Jesus began to preach [kerugma] and say, “Repent, for the kingdom of heaven is at hand.” (Mt 4:17). The Lord called His earliest followers to “proclaim everywhere the kingdom of God” (Lk 9:60). After Pentecost, the apostles “kept right on teaching and preaching (euaggelizo) Jesus as the Christ” (Acts 5:42), just as the Lord had instructed (Acts 10:42). Paul told Timothy to “preach (kerusso) the Word” (2Ti 4:2, cf 4:3, 4:4). ACCORDING TO THE COMMANDMENT OF GOD OUR SAVIOR: kat epitagen tou soteros hemon theou: (Titus 2:10; 2:13 Titus 3:4, 3:5, 3:6 Isa 12:2; 45:15;45:21 1Ti 1:1; 2:3; 4:10) "by the order of God our Saviour" (BBE) "by the royal command of God our Saviour" (Barclay) Paul stresses the authoritativeness of the command. Paul's ministry of the gospel was not a matter of his own choice, but was divinely committed to him. No one has a right to regard what is termed “the ministry” as a sort of profession which a person has to choose as an alternative to another profession or occupation. Proclamation of the gospel was a trust divinely committed to him and which he was compelled to complete writing for example to the Corinthians "woe is me if I do not preach the gospel." (1Cor 9:16). How all of us as God's servants need to be constrained by this sense of inescapable responsibility. Spiritual ministry is barren if it is not committed by God to him who engages in it. In the final analysis ministry is not so much what we do for God but what He does through those who are willing, sanctified vessels. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/titus_13-4.htm#Proclamation%20(2782)%20kerugma