This blog post was first published in September 2021 on Sentergy. I am now including it also on my own blog in a slightly modified version. This blog post is part of a series of publications on Pauline Emulation. Pauline Emulation is a hermeneutical framework that the apostle Paul is presented in Scripture as the prototypical missionary. Therefore, modern missionaries should interpret the New Testament through the lens of seeking to emulate Paul’s missionary model as he desired Timothy to follow his example. For a defense of Pauline emulation, see my journal article in the Midwestern Journal of Theology (click here).
The term “preach” has been misappropriated in modern ministry. In the New Testament, “preach” held an evangelistic meaning of verbally proclaiming the gospel to non-Christians outside of a Christian setting. In contrast, “preach” is now used for pastors homilizing Christians, instructing their church in the Christian faith as part of corporate worship.[1]
There are at least two detrimental effects of this shift in the meaning of “preach.” First, this shift devalues evangelism by making dozens of biblical examples and commands regarding evangelism about homiletics instead. Second, misunderstanding evangelistic verses as homiletical affects our understanding of Christian instruction. For example, the meaning of the term “preach” implies a one-directional proclamation of a message from a speaker to listeners. Interpreting biblical preaching as homiletics contributes to seeing sermons as the primary mode of discipleship. However, if pastors understand their primary role as teachers rather than preachers, different and potentially more effective methods of Christian instruction may have the potential to flourish.
In our work in making disciples of Muslims in a pioneer context, we have found that sermon-based discipleship has been insufficient for making disciples. There are two reasons sermon-based discipleship is inadequate in our context. First, most Muslim-background believers (MBBs) misunderstand our faith significantly. The unidirectional orientation of sermons does not provide the opportunity to draw out those misunderstandings so that they can be addressed. Second, new MBBs do not know the Bible. Unless we use methods that constantly check their understanding, comprehension drops significantly. Instead of sermons, we utilize inductive Bible study methods where the teacher guides learners through the text.
For example, a few years ago, I taught a group of MBBs through the Great Commandment in Luke 10:25-37 using the Parable of the Good Samaritan. Since this passage was new to them, we had to read and re-read the passage. I used questions to help them evaluate the text and draw its meaning out of them, correcting any misunderstandings. As they understood the text, I sensed frustration in the group. So, I probed further. Finally, one of them asked, “How do we reconcile the command to love our neighbors with the command for jihad?” Their question shocked me, but the fact that I was teaching through questions allowed this issue to arise so I could address it. After further study, the group agreed that God desires us to love our neighbors rather than participate in jihad. After realizing this, one of these brothers meekly said to the group, “And this means that the Bible is true, and that the Qur’an is not!”
Another example is that I recently taught a group of five MBBs through some Bible studies on the uniqueness of Jesus. These men all professed to have been in Christ for more than twenty years. I provided them with New Testaments in their language. They had no problem locating Matthew 1:18-25 to discuss the birth of Jesus. We read and re-read that text several times. Then I asked them questions to help them see Jesus’ unique person and work from several angles. We then moved to a second text on the miracles of Jesus. But some had trouble locating Matthew 9:1-8 in the New Testament. From how they handled the text, their questions, and the fact that they could not navigate the book of Matthew, I realized that they were weak in their faith and needed basic discipleship. If I had been delivering a sermon, I would have understood far less about their faith in Jesus and what they needed to grow in maturity.
In Matthew 9:1-8, Jesus heals a paralytic and forgives his sins. I asked these brothers, “What do we learn about Jesus from the fact that he can forgive sins?” A great discussion about the person of Christ ensued. One man said that it meant he must be God. Others were not sure. While discussing our five basic studies on the unique person of Jesus, the subject of the person of Christ continued to come up. By the end of the afternoon, all five affirmed that the New Testament shows that Jesus is God. I asked them, “Do you believe this about Jesus? Do you believe that he is the God who made all things?” All five affirmed their belief in this statement. In discipling Muslim-background believers, we have found that self-discovery in the Scriptures has been a key to growth.
An issue we have faced in our work is that some have attacked our discipleship methods because they assume that sermons are the proper form of disciple-making. In this regard, “Preach the word” from 2 Timothy 4:2 is a key misinterpreted phrase. Many see 2 Timothy 4:2 as a critical text demonstrating that sermons are the primary form of disciple-making in the New Testament. Here are some examples of misinterpreting that verse as homiletics in modern literature.
Timothy was Not a Pastor
Near the end of his life, the apostle Paul gave a final charge to Timothy, his most faithful disciple. The first imperative of that charge was “Preach the word” (2 Tim. 4:1-5). One contributing factor to modern misinterpretations of this command is the moniker “Pastoral Epistles,” which first occurred in the eighteenth century. Timothy and Titus have been misinterpreted as pastors because these books were inappropriately called “Pastoral Epistles.” Since they have been misinterpreted as pastors, many read the Letters to Timothy and Titus (LTT) through a pastoral lens. Misunderstanding the genre of the LTT has contributed to a homiletical reading of 2 Timothy 4:2 in modern popular literature.
In contrast, understanding the LTT as ad-hoc instructions from Paul to his key missionary leaders, Timothy and Titus, is vital for correctly interpreting 2 Timothy 4:2 (Tomlinson 2010, 53). The consensus view of those holding to the Pauline authorship of the LTT is that these letters do not fit within the timeline of Acts but rather describe a later period in Paul’s work after his first release from Rome in 62 AD (Schnabel 2008, 115-122). Paul had a “fourth journey” from about 62-68 AD, where he ministered in Crete, Ephesus, Macedonia, Troas, Corinth, Miletus, and Nicopolis (Titus 1:5; 3:12; 1 Tim. 1:3; 2 Tim. 4:13, 20; Köstenberger 2017, 24-32).
In First Timothy, Paul gave Timothy the short-term task of “instructing certain men not to teach strange doctrines” (1 Tim 1:3). Timothy’s work in Ephesus was not a permanent post (Knight 1992, 207). Paul instructed Timothy to continue this task until his arrival (1 Tim 3:14; 4:13). At that point, Timothy would rejoin Paul in itinerant missionary work. As evidence of this point, Paul often sent Timothy on short-term tasks. Paul left Timothy and Silas in Berea (Acts 16:14). Paul sent Timothy and Erastus to Macedonia (Acts 19:22). Timothy delivered First Corinthians (1 Cor 4:17; 16:10). Paul sent Timothy to Philippi (Phil 2:19ff). Paul sent Timothy to Thessalonica from Athens (1 Thess 3:1-6). The point is that Paul regularly commissioned Timothy for short-term tasks as a member of his team. There is no textual reason to believe that Paul’s commission to Timothy in First Timothy was long-term. Instead, First Timothy was written primarily for the occasional purpose of correcting false teachers in Asia Minor.
Also, when Paul wrote Second Timothy, Timothy was no longer in Ephesus, which indicates that the task of First Timothy was short-term. Paul told Timothy that he had sent Tychicus to Ephesus (2 Tim 4:12). If Timothy were still in Ephesus, it would have been unnecessary for Paul to share that information in his letter.
The short-term nature of Paul’s instructions to Timothy in Ephesus surfaces questions regarding Timothy’s role. Since the LTT are commonly called “Pastoral Epistles,” many misunderstand Timothy as a pastor. However, based on Paul’s relationship with Timothy, most modern commentators say Timothy was not a pastor.[2] Instead, scholars now prefer the term “apostolic delegate” as a more appropriate term for Timothy.[3] Timothy functioned like a missionary under the leadership of the senior missionary, Paul.
Timothy served for over ten years as an itinerant missionary under Paul. Timothy assisted Paul in planting churches in Philippi, Thessalonica, Berea, Athens, Corinth, and Ephesus (Acts 16-19). Timothy co-authored six New Testament epistles with Paul.[4] As a Pauline coworker, Timothy was never called a pastor nor described in pastoral terms in the New Testament. Instead, Paul and Timothy established churches with local elders rather than pastoring those churches themselves.
We should read Paul’s final charge to Timothy in 2 Timothy 4:1-5 in light of his role as a missionary under Paul’s leadership. Paul charged Timothy with the pioneer task of proclaiming the gospel where Christ had not been named. Paul’s death was imminent (2 Timothy 4:6-8). Before his impending death, Paul wanted to ensure that the ministry of taking the gospel to the unreached would continue. Therefore, he charged Timothy to “Preach the word.” Paul desired Timothy to continue heralding the gospel in new places among unreached peoples as Paul had modeled.
Paul Charged Timothy as His Successor
Paul’s purpose in writing Second Timothy strengthens the argument that Paul’s purpose in 2 Timothy 4:2 was evangelistic rather than pastoral. In Second Timothy, Paul was preparing for his martyrdom. “For I am already being poured out as a drink offering, and the time of my departure has come” (2 Tim. 4:6). So, Paul, the prototype missionary, assigned his mission to his most faithful disciple. Paul’s desire to entrust his task to Timothy is apparent in two passages: (1) 2 Timothy 1:12-14 and (2) 2 Timothy 3:10-14.
In 2 Timothy 1:12, Paul referred to “what has been entrusted to me,” presumably a reference to his gospel and teaching that he had received directly from Jesus (Gal 1:11-12). In the following two verses, Paul charged Timothy to “Retain the standard of sound words which you have heard from me… Guard through the Holy Spirit who dwells in us the treasure which has been entrusted to you” (2 Tim. 1:13-14). Paul commanded Timothy to guard his trust, which was the gospel and teaching Paul had received from Jesus.
In 2 Timothy 3:10-14, Paul reminded Timothy of his missionary model. “Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, persecutions and sufferings.” (2 Tim. 3:10-11a). In this second passage, Paul commended Timothy for adhering to his missionary model. Paul’s model included his teaching and extended to his conduct, purpose, and character. Paul’s purpose was to proclaim the gospel where Christ had not been named (Rom 15:20). Paul’s conduct was a lifestyle of suffering and determination that he lived, as evidenced in the book of Acts. Timothy walked with the same purpose and conduct as Paul. Then in 2 Timothy 3:14, Paul commanded Timothy to “continue in the things you have learned and become convinced.”
Therefore, Paul entrusting his teaching, conduct, purpose, and faith to Timothy is the context for 2 Timothy 4:1-5. The historical and literary context of Paul’s final charge to Timothy in 2 Timothy 4:1-5 suggests that the missionary work of Paul was in view. Paul gave nine imperatives, “preach the word,” “be ready,” “rebuke,” “correct,” “encourage,” “exercise self-control,” “endure hardship,” “do the work of an evangelist,” and “fulfill your ministry.”
In summary, it is absurd to think that the charge, “Preach the word,” in 2 Timothy 4:2, was pastoral. Why would Paul, the great missionary, at the brink of death, call his closest disciple and instruct him to abandon the missionary task and give himself primarily to teaching a single congregation? Adding to this absurdity is that we know of no “pulpit” that Timothy had for preaching. Like Paul, Timothy was itinerant. While Timothy was with Paul, he traveled extensively across the Roman world. In the New Testament, Timothy never pastored a single congregation. The context of Second Timothy indicates that “Preach the word” was an evangelistic charge.
Semantically, “Preach the Word” Means “Evangelize the Gospel”
The phrase “Preach the word” consists of three Greek words. The verb “preach” is the Greek word kerusso, and “the word” is the articular ton logon. An analysis of these terms bolsters the argument that “Preach the word” in 2 Timothy 4:2 is evangelistic.
Kerusso is almost universally used in an evangelistic sense throughout the New Testament and is coherent with the charge “do the work of an evangelist” (2 Tim. 4:5). Kerusso occurs 61 times in the New Testament[5] and carries a general meaning “to make an official announcement” or “to make public declaration” (BDAG, 543). Walking through the New Testament uses of kerusso will demonstrate its evangelistic connotation. In the gospels, kerusso occurs sixteen times to describe Jesus and his disciples’ itinerant preaching ministry,[6] four times to describe John the Baptist’s proclamation,[7] six times in Jesus’ teachings and exhortations on world evangelization,[8] and another three times to describe other individuals proclaiming about Jesus.[9] Luke 4:18-19, quoting Isaiah 61, declares the Messiah’s anointment to proclaim the gospel.
One passage that shows kerusso is distinct from homiletics is Mark 1:36-38:
Simon and his companions searched for Him; they found Him, and said to Him, “Everyone is looking for You.” He said to them, “Let us go somewhere else to the towns nearby, so that I may preach (kerusso) there also; for that is what I came for.”
In this narrative, Jesus was in the wilderness, praying. Simon came to him to tell him that a crowd had formed and wanted Jesus to minister to them. In other words, Jesus had an opportunity to homilize a group who had chosen to follow him but decided to preach to unreached towns instead. Jesus said preaching was his purpose for coming. In Mark 1:36-38, preaching was the initial proclamation of the good news to those who had never heard.
The evangelistic thrust of kerusso continues in Acts. Philip proclaimed the gospel in Samaria (8:5). Paul immediately preached in the synagogues of Damascus after conversion (9:20). The book of Acts ends with Paul in house arrest in Rome, “preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered” (Acts 28:31).
In the epistles, kerusso is also evangelistic. For example, Romans 10:14-15 says,
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 (kerusso)? How will they preach (kerusso) unless they are sent? Romans 10:14-15
Paul understood that those who had never heard required preachers to bring the gospel to them.
Also, 1 Corinthians 1:23 says, “We preach (kerusso) Christ crucified, to Jews a stumbling block and to Gentiles foolishness.” In this verse, the hearers of this preaching are Jews and Gentiles, meaning lost peoples. Therefore, 1 Corinthians 1:23 verse describes preaching as evangelism. Finally, 1 Timothy 3:16 states, “By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed (kerusso) among the nations, believed on in the world, taken up in glory.” In this verse, “the nations” are the hearers of preaching. Therefore, 1 Timothy 3:16 also describes preaching as evangelism.
Moreover, there is no explicit homiletical use of kerusso in the New Testament.[10] If “Preach the word” in 2 Timothy 4:2 is a command to homilize, it is the only homiletical usage of kerusso in the New Testament. Therefore, from a semantic perspective, “Preach the word” should be considered evangelistic rather than homiletical. Jon T. recently made the same argument about kerusso, saying,
“An interesting question for modern-day believers is how a term used primarily in the New Testament to denote proclaiming the gospel to not-yet-believers evolved into a term referring to an activity generally confined to church buildings with the audience being predominantly Christian” (Jon T. 2021, 13).
Additionally, “the word” (ton logon) is a common term for the gospel, especially when articular.[11] Two articular uses of logos in 2 Timothy demonstrate the usage:[12]
“Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel, for which I suffer hardship even to imprisonment as a criminal; but the word of God (ho logos tou Theo) is not imprisoned.” 2 Tim. 2:8-9
“Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (ton logon tes altheias).” 2 Tim. 2:15
These two uses of logos refer to the gospel message. In 2 Timothy 2:9, Paul “wants to make clear that his suffering and imprisonment does not hinder the gospel’s progress” (Knight 1992, 398). The antecedent of “the word of God” in 2 Timothy 2:9 is clearly “my gospel” from the preceding verse. Likewise, the antecedent of 2 Timothy 2:15 is the gospel in 2 Timothy 2:11-13. Therefore, “the word” as gospel in 2 Timothy 4:2 conforms to a common Pauline usage (Knight 1992, 412).
To summarize, the LTT describe Timothy as a missionary under Paul’s leadership. As Paul pioneered the gospel in new places, so did Timothy. Paul’s final charge to Timothy in 2 Timothy 4:1-5 was in line with Timothy’s missionary role. Paul charged Timothy to “Preach the word” by evangelizing the gospel where Christ has not been named. Finally, “preach” is universally an evangelistic term in the New Testament, and “the word” is commonly used about the gospel. Therefore, “Preach the word” is an evangelistic reference. Despite this clear evidence, some objections remain to an evangelistic interpretation of 2 Timothy 4:2.
Responding to Three Potential Rebuttals
I have heard three potential arguments for a homiletic interpretation of “Preach the word.” These arguments are ultimately unconvincing. The first argument is that the three imperatives following “preach the word” refer to homiletics rather than evangelism. The second argument is that those who “will turn away their ears from the truth” in 2 Timothy 4:3-4 are Christians. Since Paul references Christians, this is a pastoral rather than a missionary charge. The third argument is that “Preach the word” in 2 Timothy 4:2 points to “All Scripture is inspired by God and profitable for teaching” in 2 Timothy 3:16. Therefore, “Preach the word” means to exposit “All Scripture carefully.”
Regarding the first argument, “Preach the word” is followed by three imperatives, “rebuke, correct, and encourage.” Word studies of these three terms in the New Testament demonstrate that these terms occur in evangelistic contexts. Therefore, these three terms are consistent with an evangelistic interpretation of Paul’s charge in 2 Timothy 4:1-5. “Rebuke” is commonly used for bringing to light the sins of another, whether a Christian or non-Christian (BDAG, 315). For example, John the Baptist rebuked Herod the Tetrarch (Luke 3:19). Jesus said that the evildoer “does not come to the Light for fear that his deeds will be rebuked” (John 3:20). The Holy Spirit “will rebuke the world concerning sin and righteousness and judgment” (John 16:8).
In the New Testament, “correct” (epitimao) is never used for a pastor’s correction of his church, and there is no indication it is being used that way here. In an evangelistic context, this Greek term often occurs in the context of rebuking demons, the wind, or illness (Matt 8:26; 17:18; Mark 1:25; 4:39; 9:25; Luke 4:35, 39, 41; 8:24; 9:42). It is also used to refer to interpersonal corrections in the ministry of Jesus (Matt 12:16; Mark 8:30,33; Luke 9:21, 55). Both uses are consistent with a missionary interpretation of Timothy.
One explicit evangelistic use of “encourage” (parakaleo) is Luke 3:18, “So with many other exhortations (parakaleo) he preached good news to the people.” Another evangelistic use is Acts 2:40, when Peter encouraged the crowd on Pentecost to repent. Therefore, the imperatives “rebuke, correct, and encourage” coalesce with an evangelistic interpretation of “preach the word” in 2 Timothy 4:2.
The second argument concerns Paul’s break from his charge to address false teachers.
Even though Paul framed this as a future reality, Köstenberger stated that “it appears that Paul believes this time has already arrived” (Köstenberger 2017, 273). In the LTT, “sound doctrine” is never separated from the gospel and may even be a reference to the gospel in some passages (1 Tim 1:10; 6:3-4; 2 Tim 1:13; Titus 1:9; 2:1). So, when Paul said,” For the time will come when people will not tolerate sound doctrine” (2 Tim 4:3), he was probably framing a reality that had already begun as competing messages and gospels had begun to stand against the truth. Elsewhere in the LTT, Paul described the proliferation of false teachers and false teachings (see especially 2 Tim 3:1-9; 1 Tim 4:1-5). Opposing false teachers was the reason Paul left Timothy in Ephesus in First Timothy.
Paul said that some would “turn away from hearing the truth” (2 Tim 4:4), which was a constant reality in Paul’s ministry. Paul wrote harshly to the Galatians for accepting a false gospel (Gal 1:6; 3:1). Paul warned the false teachers that he would not spare them during his third visit (2 Cor 13:2). Paul handed Hymenaeus and Alexander over to Satan “that they may learn not to blaspheme” (1 Tim 1:20). Paul warned Timothy about the false teaching of Hymenaeus and Philetus spreading like gangrene (2 Tim 2:17). As Timothy pressed forward in his evangelistic ministry, Paul is simply telling him that the same will happen again. As Timothy pioneered new fields, false teachers would arise. No doubt, Timothy was to deal with them just as Paul had modeled. Just as the reality of false teachers did not stop Paul’s work in pioneer evangelism, it was not to stop Timothy either.
These verses remind the reader that Paul did not preach the gospel and move on from his new believers and churches. Instead, he entered a long-term relationship with them. He visited them, sent them letters, sent his delegates to them, and prayed for them without ceasing. None of these realities remove the fact that Paul desired Timothy to “evangelize the gospel” in 2 Timothy 4:2.
Regarding the third argument, “the word” is likely about the gospel message rather than “All Scripture” in 2 Timothy 3:16. Both options are possible syntactically. For the reasons provided in the previous section, it is preferable to see “the word” as the gospel rather than an anaphoric reference to 2 Timothy 3:16. [13] However, even if “the word” in 2 Timothy 4:2 references “All Scripture,” my argument in this paper stands. In context, “all Scripture” in 2 Timothy 3:16 is a reference to the Old Testament. Indeed, Paul desired Timothy to proclaim Old Testament truths to his audiences. For example, Paul’s evangelistic sermon at Pisidian Antioch was full of Old Testament references (Acts 13:16-41). Therefore, if “the word” is anaphoric to 2 Timothy 3:16, it likely reflects Paul’s practice of evangelism using the Old Testament.
In summary, these three arguments against an evangelistic interpretation of “Preach the word” are unconvincing. First, the commands “rebuke, correct, and encourage” are consistent with evangelistic preaching. Second, the aside about false teachers in 2 Timothy 4:3-4 magnifies the urgency of the evangelistic task. Third, “the word” of 2 Timothy 4:2 is likely a reference to the gospel.
Conclusion
“Preach the word” in 2 Timothy 4:2 means “Evangelize the gospel.” This interpretation of 2 Timothy 4:2 was demonstrated in three ways. First, Timothy was not a pastor. Instead, he was an apostolic delegate, or missionary, engaged in pioneer church planting along with Paul. As a pioneer missionary, no doubt Timothy taught Christian congregations. In fact, a major emphasis of the LTT was instructing Timothy and Titus in how to instruct Christians. However, like Paul’s, Timothy’s primary task was to herald the gospel where Christ had not been named.
Second Timothy is not a “Pastoral Epistle.” Instead, it is Paul’s final charge to his most faithful disciple to take up his missionary task after his impending death. As a letter of succession, Second Timothy was a clarion call to Timothy to advance the cause of Christ as Paul had modeled. Third, “preach” (kerusso) carries an evangelistic connotation in the New Testament, and “the word” (ton logon) often means the gospel. Therefore, semantically, this phrase is best understood as “Evangelize the gospel.”
There are four practical implications of the evangelistic nature of 2 Timothy 4:2. First, “preach” should be used in an evangelistic sense rather than homiletically.[14] Second, pastors and missionaries should study each preaching passage of the New Testament in their evangelistic contexts. Re-evaluation of these texts will contribute to fruitful and biblical evangelistic and missionary practices. Third, the LTT are more missionary than pastoral and should be understood this way. As others have argued, it is time to stop using the term “Pastoral Epistles” (Towner 2006, 88-89). Fourth, re-evaluating pastoral instruction as homiletical and didactic rather than proclamatory may be beneficial. Since “preaching” and “proclaiming” in the New Testament are evangelistic terms, exploring other speaking terms for New Testament pastor-teachers seems prudent. For example, “teaching” (didasko) and its cognates are commonly used throughout the New Testament to refer to the activity and role of the pastor (Eph. 4:11; 1 Tim. 3:2; 5:17; Titus 1:9). Reconsidering pastoral instruction through the lens of teaching rather than preaching may lead to fruitful and biblical pastoral practices.
Considering recent discussions about pastoral instruction and preaching, I doubt this article is the final word. My contribution is to demonstrate that 2 Timothy 4:2 pertains to evangelism rather than homiletics. Regarding expository sermons, I have in no way indicated that they are wrong. Instead, I have shown that 2 Timothy 4:2 does not make the practice of expository homiletics normative.
Some may determine that expository homiletics is their preferred method for local church teaching. In fact, despite believing that expository sermons are not normative for local church life, my spiritual life has benefited from Bible teachers who utilize that style. In a recent Seedbed article, J.R. Stevenson shared his convictions regarding teaching and preaching.
“For this reason, in my practice, I continue to use DBS as an initial evangelistic tactic and training tool for equipping believers to go out into their communities. However, as the church matures and Christ gifts it with teachers, I aim to encourage more direct forms of teaching and proclamation to eventually replace DBS in the gathered worship of the church” (Stevenson 2022, 130-131).
While I disagree with Stevenson that proclamation should necessarily replace inductive Bible study methods, I share a hope of seeing Muslim-background teachers develop who can accurately teach the Bible. As those teachers emerge, may it be that they produce better and better methods to teach the Word of God!
Bibliography
Dever, Mark. 2013. Nine Marks of a Healthy Church. Third Edition. Wheaton: Crossway.
Köstenberger, Andreas J. 2017. Commentary on 1-2 Timothy & Titus. Nashville: B&H Publishing.
Madsen, Thorvald B. II. 2010. “The Ethics of the Pastoral Epistles,” in Entrusted with the gospel, ed. A. Köstenberger and T. Wilder. Nashville: B&H Publishing.
Liefeld, Walter L. 1999. 1 & 2 Timothy/Titus. Grand Rapids, MI: Zondervan.
McArthur, John. 2005. Preaching: How to Preach Biblically. Nashville: Thomas Nelson.
Merida, Tony. 2013. “2 Timothy,” in Exalting Jesus in 1 & 2 Timothy and Titus. Ed. by D. Platt, et al. Nashville: B&H Publishing.
Mounce, William D. 2000. Pastoral Epistles. Nashville: Thomas Nelson.
Schnabel, Eckhard J. 2008. Paul the Missionary. Downers Grove: IVP Academic.
Schreiner, Thomas R. 2014. “Overseeing and Serving the Church in the Pastoral and General Epistles,” in Shepherding God’s Flock, ed. by B. Merkle and T. Schreiner. Grand Rapids, MI: Kregel.
Stevenson, J.R. 2022. “Another Look at the Biblical Meaning of ‘Preaching’ and ‘Teaching,” Seedbed (vol. XXXIII.1).
T., Jon. 2021 “’Proclamational’ DBS: Biblical Preaching and Teaching in Discovery Bible Studies,” Seedbed (vol. XXXI.2).
Tomlinson, F. Alan. 2010. “The Purpose and Stewardship Theme within the Pastoral Epistles,” in Entrusted with the Gospel. Ed. by A. Köstenberger and T. Wilder. Nashville: B&H Publishing.
[1] The term homiletics is inspired from Acts 20:11 where Paul “talked with (homilesas) them a long while until daybreak” at Troas. Paul’s teaching time in Troas is the only narrative description of a teaching time in a gathered church in the New Testament.
[2] The following commentators argue that Timothy and Titus were not pastors: Köstenberger 2017, 8; Tomlinson 2010, 53; Madsen 2010, 225; Schreiner 2014, 99.
[3] The following call Timothy and Titus apostolic delegates: Köstenberger 2017, 1; Tomlinson 2010, 53; Towner 2006, 85-86; Mounce 2000, lviii; Liefeld 1999, 19.
[4] 2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1.
[5] Two occurrences from the longer ending of Mark are included in this number.
[6] Matt 4:17, 23; 9:35; 10:7, 27; 11:1; Mark 1:14, 38, 39; 3:14; 6:12; 16:20; Luke 4:44; 8:1; 9:2; 12:3.
[7] Matt 3:1; Mark 1:4, 7; Luke 3:3.
[8] Matt 24:14; 26:13; Mark 13:10; 14:9; 16:15; Luke 24:47.
[9] Mark 1:45; 5:20; 7:36.
[10] The New Testament use of kerusso most likely to have a homiletic meaning is Acts 15:21. In this verse, Jew “preach” Moses by reading his Law in the synagogues. This verse could be understood as Jewish leaders teaching to Jews in their synagogues. However, it is likely a reference to the Jewish message being spread to non-Jews through the synagogues throughout the Roman Empire.
[11] For example, see Acts 4:31; 6:2, 4, 7; 8:4, 14, 25; 11:1, 19; 13:5, 7, 46, 48, 49; 14:25; 15:7, 35, 36; 16:6; 17:13; 19:10, 20; 1 Cor 14:36; Eph 1:13; Phil 1:14; Col 1:5, 25; 4:3; 1 Thess. 1:6, 8.
[12] The other four uses of logos in 2 Timothy are not relevant, since (1) 2 Tim. 1:13; 4:15 use logos in a plural sense to describe Paul’s teaching, (2) 2 Tim. 2:17 negatively talks about the logos of false teachers, and (3) 2 Tim 2:11 is an idiomatic statement about trustworthy statements.
[13] For agreement with my view, see Köstenberger 2017, 272; Towner 2006, 600; Knight 1992, 453.
[14] A similar study of the other preaching terms, such as euangelizo, katangello, apangello, and diangello reveals that these terms are also evangelistic rather than homiletic in the New Testament.
No Cousins Left 