Friday, October 31, 2008
Libronix Digital Library
Libronix Digital Library is a wonderful study tool for the serious bible expositor. The company has just added a new feature to its system that fully integrates your sermons into the digital system. Someone at Logos Software is doing his or her job. Wow!
Monday, October 13, 2008
I AM that One
I had been planning for the past two weeks to do an exposition on Isaiah 53.1-6. Only to have my plans derailed by a 7am phone call Saturday morning from my mother in-law requesting for me and my families immediate presence at her home because my father in-law was taking his last breath. My father in-law (Jessie) had been battling cancer for the last six years. Well late Saturday night around midnight my father in-law pulled a fast one he pulled off his gloves grabbed his robe and climbed out of the ring to go and get his crown.
We will miss him sorely so pray for my entire family and extended family that we may glorify God in his passing. Please keep the Jessie Manuel family and the Saunders family in your prayers.
So on little sleep and no energy my boys and I hopped in our truck and headed to church for Sunday morning worship. Not knowing what to say I thought it would be best for me to preach a “summer special” in October. Therefore, in my attempt to preach a ten minute sermon my mind began to comb scripture and while I was driving the Lord dropped Luke 17 on my heart which turned out to be a tremendous blessing to our congregation.
Sunday Sermon
October 12, 2008
Rhema Community Church
Sermon Skeleton
ESV Luke 17:11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, "Jesus, Master, have mercy on us." 14 When he saw them he said to them, "Go and show yourselves to the priests." And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, "Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?" 19 And he said to him, "Rise and go your way; your faith has made you well."
Sermon: I AM that One
Sermon Scripture: Luke 17.11-19
Sermon Sentence: Jesus Christ is the one who continues to make a difference in my life.
Sermon Subject: The healing ministry of Jesus Christ.
Sermon Structure:
I. Notice the lepers Request (Verse 13)
II. Notice the lepers Response (Verse 14)
III. Notice only one of the lepers Returned (Verses 14)
IV. Notice only one of the lepers is Rejoicing (Verse 15)
V. Notice only one of the lepers is Rewarded (Verse 19)
We will miss him sorely so pray for my entire family and extended family that we may glorify God in his passing. Please keep the Jessie Manuel family and the Saunders family in your prayers.
So on little sleep and no energy my boys and I hopped in our truck and headed to church for Sunday morning worship. Not knowing what to say I thought it would be best for me to preach a “summer special” in October. Therefore, in my attempt to preach a ten minute sermon my mind began to comb scripture and while I was driving the Lord dropped Luke 17 on my heart which turned out to be a tremendous blessing to our congregation.
Sunday Sermon
October 12, 2008
Rhema Community Church
Sermon Skeleton
ESV Luke 17:11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, "Jesus, Master, have mercy on us." 14 When he saw them he said to them, "Go and show yourselves to the priests." And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, "Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?" 19 And he said to him, "Rise and go your way; your faith has made you well."
Sermon: I AM that One
Sermon Scripture: Luke 17.11-19
Sermon Sentence: Jesus Christ is the one who continues to make a difference in my life.
Sermon Subject: The healing ministry of Jesus Christ.
Sermon Structure:
I. Notice the lepers Request (Verse 13)
II. Notice the lepers Response (Verse 14)
III. Notice only one of the lepers Returned (Verses 14)
IV. Notice only one of the lepers is Rejoicing (Verse 15)
V. Notice only one of the lepers is Rewarded (Verse 19)
Tuesday, October 7, 2008
Friday, October 3, 2008
What's the big deal about whooping?
WHAT’S THE BIG DEAL ABOUT WHOOPING?
Is whooping outdated and no longer desired in the African American Church?
Is whooping a reflection of the preacher/teacher intelligentsia?
Is whooping a barometer of one’s spiritual maturity?
Is whooping for the ignorant and the uncouth?
The million dollar question is often asked among the predominately attended African American fellowships is whooping necessary. Is whooping necessary for the African American preacher to proclaim God’s word? Is whooping sinful? I’m bothered by the fact that no one seems to question whether opera should be disbanded or abolished. In fact, opera is considered a cultural art form of the highest magnitude by Europeans.
The Catholic priest chants or sings his message in Latin. The Buddhists chant their meditation. The Hindus chant their prayers. The Jews at the Wailing Wall in Jerusalem chant or sing their prayers. The Moslems chant or sing their prayers and in the Greek Orthodox Church. Congregants chant or sing their message at times.
Moreover, I have discovered that in every other context (other than some bourgeoisie fellowships) that whooping, hollering and screaming are welcomed, expected and even enjoyed. Sporting events and political arena’s etc. Politian’s use the bully pulpit to push their agenda. Husbands and wives give screams of passion and ecstasy when they share in times of intimacy. The raising and lowering of one’s voice in a passionate way seems to be socially accepted everywhere else but the bourgeoisie
21st Century church.
The Dignity and Social Position of the Herald.
κῆρυξ is a very common word in Homer as compared with κηρύσσειν. We can easily see from him what was the position of the herald in the ancient world and what significance was attached to him. He had a place at the royal court. Every prince had a herald, in many cases several.
To him was ascribed both political and religious significance. He was very highly regarded. Heralds were thus called ἀγαυοί (Il., 3, 268; Od., 8, 418). δῖοι (Il., 12, 343). They were counted among the δημιοεργοί (Od., 19, 135) and their cleverness and wisdom were extolled. They had sceptres in their hands in token of their royal dignity and majesty. In spite of this, they performed menial tasks like servants, killing bullocks, preparing meals with the maids (Il., 18, 558), mixing wine and serving the guests (Od., 1,143 ff.; 17, 334). When the king rides out, the herald harnesses the horses (Il., 24, 281 f.) and drives the chariot (Il., 24, 149; cf. Soph. Oed. Tyr., 802). When Achilles returns from battle, his heralds prepare his bath (Il., 23, 39). These things are all part of their duties.
They often run very ordinary errands. Hence they are sometimes called θεράποντες. Yet it would be a mistake to regard them as simple servants. As we have seen, they are free men, not slaves. ἐνδοξότεροι θεραπόντων, οἱ κήρυκες. βασιλικοὶ μὲν γὰρ ἄνδρες καὶ θεῖον γένος οἱ κήρυκες Eustath. Thessal. Comm. in Od., 1, 109 § 1397, 56. They stand to their lords almost in a position of friendship. They are their companions, comrades and fellows. One might call them adjutants of their princes; they are at their personal service.
At a first glance it seems as though the herald has completely lost the status which he had in the royal period. Only the poor and lazy, who hope to earn money this way, push into the office. Non-citizens seem to have been accepted. Obviously a herald was not highly regarded. He was simply an official (Plat. Polit., 290b). Poll. Onom., VI, 128 reckons him among the βίοι, ἐφʼ οἷς ἄν τις ὀνειδισθείη, and mentions him in the same breath with the keeper of brothels or inns, the small shopkeeper and others. The judgment of Theophrast. is to the same effect.
It is probable, however, that the herald’s official status was better, and that only the popular opinion was so unfavourable. Acc. to Aeschin. Or., 1, 20 any reproach of ἀτιμία must be far from him. We read in Ditt. Syll.3, 145, 13 that he was under oath; hence he could not be ὑπηρέτης, but had to be an official. In the historical period as well as Hom. he was sent on diplomatic missions (→ 688). These could not be entrusted to the worst of men. It also appears that κήρυκες could be proposed as judges. Thus Athenian law lays down that they should not be chosen as judges when out of the country. Heralds belong to the ἀΐσιτοι (IG, II/III2, 1773, 57). Inscr. Priene, 111, 194, reckons the κῆρυξ τῆς πόλεως among the better classes of the city. We read of many honours being given to heralds because of their services. They receive the προεδρία (Ditt. Syll.3, 915, 6) and are adorned with a sash of honour in the theatre (IG, II/III2, 5043).
It matters a great deal which authority the herald serves. His status depends on that of the one who commissions him, and on the nature of the commission. κῆρυξ is certainly not just a term of reproach as the previous quotations might suggest. It can also be a title of honour. In the Roman period the herald of the Areopagus is a highly regarded personage. He is in the higher ranks with the στρατηγός and the βασιλεύς (IG, II/III2, 3616, 5 f.). Far from being poor, he is well endowed, so that he can give costly gifts. He is not among the lower officials but has precedence in the Areopagus and is responsible for the execution of its decisions (Ditt. Syll.3, 796 B, 15 ff.)
The Qualities demanded in a Herald.
An external attribute is required in a herald. He has to have a good voice.
τίς κῆρυξ μὴ Στεντόρειος; Aristot. Pol., VII, 4, p. 1326b, 6. If a herald does not have a powerful voice, he is useless. This condition is related to his task. In Hom. He summons men to the assembly and warriors to battle (Il., 2, 437 ff.).
In the assembly itself he is responsible for peace and order. In trials he has to pacify the people if they become too excited and if those present try to give vocal support to one side or the other (Il., 18, 503). Obviously he can do this only if he is λιγύφθογγος (clear), ἠερόφωνος (loud) (Il., 18, 505), καλήτωρ (24, 577), ἀστυβοώτης (24, 701), ἠπύτα (7, 384), θεῷ ἐναλίγκιος (like) αὐδήν (19, 250), as Homer says.
Even later, it is a prime requisite in a herald that he should have a loud and resonant voice which carries well. Among the Lacedaemonians the office was hereditary and passed down from father to son even if the son did not have a good voice.
Elsewhere those seeking to be heralds had to submit to a voice examination.
For even later the duties were much the same as in Homer. The herald had to declare official decrees and announcements. He could do this only if he had the voice. He is like the heralds who up to recently went through smaller villages with a bell and publicly read official proclamations with a loud voice.
Accompanied by a crowd of children (Aristot. Rhet., III, 8, p. 1408b, 24 f.), he went to the market place and published official and private news. When an official or a private individual wished to sell something, he told the herald, who saw to it that others knew. He stood on the market place (Ps.-Luc. Asin., 35) and cried (Luc. Vit. Auct., 2: τὸν ἄριστον βίον πωλῶ, τὸν σεμνότατον, τίς ὠνήσεται; in c. 6 he is asked: πόσου τοῦτον ἀποκηρύττεις; and he answers: 10 minas), When the herald went through the streets or opened the assembly, he seems sometimes to have used a trumpet to gain a hearing. But a good herald regarded it as a point of honour to manage without an instrument. At great festivals in honour of the gods heralds took part in contests. A number of lists have come down to us which mention not only the victors in gymnastic contests but also heralds, poets, flute-players, players on horns, zithers etc. These contests were to test the strength and diction of heralds. Those who were victorious had the privilege, as the games proceeded, of summoning other contestants and announcing the victors. Once again we see that the best herald was the one with the best voice.
Apart from the predominant question of the voice, certain qualities of character were required (→ 685). In many cases heralds are very garrulous and inclined to exaggerate. They are thus in danger of giving false news. It is demanded, then, that they deliver their message as it is given to them. The essential point about the report which they give is that it does not originate with them. Behind it stands a higher power. The herald does not express his own views. He is the spokesman for his master. Plat. Polit., 260d: τὸ κηρυκικὸν φῦλον ἐπιταχθέντʼ ἀλλότρια νοήματα παραδεχόμενον αὐτὸ δεύτερον ἐπιτάττει πάλιν ἑτέροις. Heralds adopt the mind of those who commission them, and act with the plenipotentiary authority of their masters. It is with this authority that the κῆρυξ, like the πρέσβυς, conducts diplomatic business. Hence κῆρυξ and πρέσβυς are often used synonymously. Yet there is a distinction between the herald and the envoy (→ 689). In general one may say that the latter acts more independently and that he is furnished with greater authority.
It is unusual for a herald to act on his own initiative and without explicit instructions. In the main the herald simply gives short messages, puts questions, and brings answers. Sometimes he may simply hand over a letter (Diod. S., XIV, 47, 1). He is bound by the precise instructions of the one who commissions him (Eur. Suppl., 385). The good herald does not become involved in lengthy negotations but returns at once when he has delivered his message (ibid., 459, cf. 388). In rare cases he may be empowered to decide on his own. But in general he is simply an executive instrument. Being only the mouth of his master, he must not falsify the message entrusted to him by additions of his own. He must deliver it exactly as given to him (Plat. Leg., XII, 941a). In the assembly and in court he is the voice of the chairman, and in other aspects of his work as well he must keep strictly to the words and orders of his master.
The Religious Significance of the Herald.
a. His Inviolability on Diplomatic Missions.
Among the Greeks religion and politics cannot be separated. They are too closely linked. It is natural, then, that religious significance should attach to the political herald. When a κῆρυξ goes to a foreign land, he is not only under the protection of the country which he represents should anything befall him. He is also under the special protection of the deity.
Hom. calls heralds ἄγγελοι Διός (Il., 1, 334; 7, 274), διίφιλοι (8, 517), θεῖοι (4, 192; 10, 315). They are holy and inviolable. An offence against them is ἀσέβεια and brings down the wrath of the gods. To them one may not apply the ancient principle: As the message, so the reward (→ II, 722). One may be angry at those who send them, but they themselves are not to be punished. They are inviolable because they are under divine protection. Even if their news is unwelcome, they must be hospitably received.
If offences are committed in an excess of passion, the gods must be appeased. When the Persian king had sent heralds to the Spartans to summon them to surrender, they flung them into a well. But fearing the wrath of Talthybius, the patron of heralds, they then sent two Spartans voluntarily to the Persian king to make atonement for the death and the transgression (Hdt., VII, 131–136). Violation of a herald is an offence against the gods, for ἰστέον δὲ ὅτι ἄσυλοι ἐς τὸ παντελὲς ἦσαν οἱ κήρυκες οἷα θεῖον γένος νομιζόμενοι … καὶ ἦσαν μέσοι θείου τε γένους καὶ ἀνθρωπίνου καὶ οὐκ ἦν θεμιτὸν κακοῦσθαι αὐτούς, Eustath. Thessal. Comm. in Il., 1, 321 § 110, 14. This is why the herald can travel unmolested in a foreign country.
He can speak openly, having nothing to fear. Eur. Heracl., 49, 271 and 648 are instructive in this connection. The herald tries to achieve by violence what he has failed to achieve by negotiation. He speaks almost threateningly to the ruler. When he goes so far as even to violate the sanctity of the altar, the ruler is about to oppose him. But the chorus calls to the prince: μὴ πρὸς θεῶν κήρυκα τολμήσῃς θενεῖν. Although the herald is in the wrong, and the king has a mandate from Zeus to protect the sanctity of the altar (238), a herald is still immune. Because he enjoys this divine protection, the herald accompanies envoys. He secures for them the same immunity from attack. In particularly dangerous situations a herald precedes the envoys to procure a safe conduct for them. Even in war a herald can dare to go into the camp of the enemy. When he has his herald’s staff and crown—the sign that he is dedicated to the gods and has their special protection—he is recognised and respected. He opens negotiations for a truce and for the burial of the dead (Xenoph. Hist. Graec., IV, 3, 21 etc.). When Suid., s.v. says: κῆρυξ ἐν πολέμῳ, πρέσβυς ἐν εἰρήνῃ, the statement does not contain the full truth, but it emphasises a correct distinction between the κῆρυξ and the πρέσβυς. The κῆρυξ establishes preconditions for the negotiations of the πρέσβυς, or he breaks off diplomatic relations by declaring war on a city or nation (e.g., Thuc., I, 29, 1 etc.). In both cases he undertakes this dangerous mission because he enjoys immunity as a herald.
In all these cases the herald speaks to the deity on behalf of the assembled community. He brings before God the wishes and requests of men in words which are fixed and well known to all. He is the liturgical minister in Greek worship who utters the great prayer of intercession. He is well-equipped for this by reason of his loud and audible and resonant voice. When prayer was offered at the great festivals, all wished to hear it in order to participate. It should be noted, however, that the herald plays a further part in the sacrifices, that he also participates in oaths, and that he has a role in the religious act of making treaties between two nations. Hence we may rightly conclude that it is not for external reasons alone that he prays publicly on behalf of the people. Beyond this, he is a sacral person.
ESV Isaiah 58:1 "Cry aloud; do not hold back; lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins.
ESV Psalm 40:10 I have not hidden your deliverance within my heart; I have spoken of your faithfulness and your salvation; I have not concealed your steadfast love and your faithfulness from the great congregation.
NLT Isaiah 40:9 Messenger of good news, shout to Zion from the mountaintops! Shout louder to Jerusalem-- do not be afraid. Tell the towns of Judah, "Your God is coming!"
NLT Revelation 1:10 It was the Lord's Day, and I was worshiping in the Spirit. Suddenly, I heard a loud voice behind me, a voice that sounded like a trumpet blast.
ESV Revelation 4:1 After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, "Come up here, and I will show you what must take place after this."
NLT Daniel 3:4 a herald shouted out, "People of all races and nations and languages, listen to the king's command!
NLT Daniel 4:14 The messenger shouted, "Cut down the tree; lop off its branches! Shake off its leaves, and scatter its fruit! Chase the animals from its shade and the birds from its branches.
ESV Psalm 66:1 TO THE CHOIRMASTER. A SONG. A PSALM. Shout for joy to God, all the earth;
ESV Psalm 81:1 TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. OF ASAPH. Sing aloud to God our strength; shout for joy to the God of Jacob!
NJB Psalm 95:1 Come, let us cry out with joy to Yahweh, acclaim the rock of our salvation.
KJV Psalm 95:2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.
KJV Psalm 98:4 Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.
KJV Psalm 98:6 With trumpets and sound of cornet make a joyful noise before the LORD, the King.
KJV Psalm 100:1 A Psalm of praise. Make a joyful noise unto the LORD, all ye lands.
ESV Matthew 4:17 From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand."
NIV Matthew 10:27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs.
ESV Matthew 3:3 For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: Prepare the way of the Lord; make his paths straight."
KJV 1 Corinthians 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
NLT 1 Corinthians 1:21 Since God in his wisdom saw to it that the world would never find him through human wisdom, he has used our foolish preaching to save all who believe.
ESV Romans 10:14 But how are they to call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?
κηρύσσω impf. ἐκήρυσσον; fut. κηρύξω; 1aor. ἐκήρυξα; 1aor. pass. ἐκηρύχθην; 1fut. pass. κηρυχθήσομαι; (1) denoting the official activity of a herald announce, publicly proclaim (RV 5.2); (2) make known extensively, tell everywhere (MK 5.20); (3) in a religious sense, denoting proclamation of a sacred message proclaim, preach, publish (MT 4.23); (4) as proclaiming the necessity of a course of action preach (MK 1.4)
2784. κηρύσσω kērússō; fut. kērúxō. To preach, to herald, proclaim.
(I) Generally, to proclaim, announce publicly (Matt. 10:27; Luke 12:3; Acts 10:42; Rev. 5:2; Sept.: Ex. 32:5; Esth. 6:9, 11; Joel 2:1). In the sense of to publish abroad, announce publicly (Mark 1:45; 5:20; 7:36; Luke 8:39).
(II) Especially to preach, publish, or announce religious truth, the gospel with its attendant privileges and obligations, the gospel dispensation.
(A) Generally of John the Baptist (Matt. 3:1; Mark 1:4, 7; Luke 3:3; Acts 10:37); of Jesus (Matt. 4:17, 23; 9:35; 11:1; Mark 1:14, 38, 39; Luke 4:44; 8:1; 1 Pet. 3:19); of apostles and teachers (Matt. 10:7; 24:14; 26:13; Mark 3:14; 6:12; 13:10; 14:9; 16:15, 20; Luke 9:2; 24:47; Acts 20:25; 28:31; Rom. 10:8, 14, 15; 1 Cor. 9:27; 15:11; Gal. 2:2; Col. 1:23; 1 Thess. 2:9; 2 Tim. 4:2). “To preach Christ” means to announce Him as the Messiah and urge the reception of His gospel (Acts 8:5; 9:20; 19:13; 1 Cor. 1:23; 15:12; 2 Cor. 1:19; 4:5; 11:4; Phil. 1:15; 1 Tim. 3:16).
(B) In allusion to the Mosaic and prophetic institutions, to preach, teach (Luke 4:18, 19 quoted from Is. 61:1; Acts 15:21; Rom. 2:21; Gal. 5:11). See Prov. 8:1.
Deriv.: ké̄rugma (2782), the message of a herald, denotes preaching, the substance of which is distinct from the act; ké̄rux (2783), a herald, a preacher; prokērússō (4296), to proclaim before or ahead.
Syn.: euaggelízō (2097), to proclaim the good news, evangelize; kataggéllō (2605), to proclaim, promulgate, declare; diamartúromai (1263), to testify thoroughly; laléō (2980), to speak; parrēsiázomai (3955), to speak or preach boldly; diaggéllō (1229), to herald thoroughly, declare, preach, signify.
Ant.: phimóō (5392), to muzzle, put to silence; sigáō (4601), to be silent; hēsucházō (2270), to be still.
κηρύσσω (kēryssō): vb.; ≡ DBLHebr 7924; Str 2784; TDNT 3.697—1. LN 33.206 announce, in an official capacity (Rev 5:2); 2. LN 33.207 tell, announce publicly (Mk 5:20); 3. LN 33.256 preach, proclaim with the goal to persuade, urge, warn to comply (Ro 10:14; 1Pe 3:19; Mk 16:15, 20 v.r.)
κηρύσσω proclaim, make known, preach
κηρύσσω
a announce: 33.206
b tell: 33.207
c preach: 33.256
κηρύσσω V 3-4-14-6-5=32
Gn 41,43; Ex 32,5; 36,6; 2 Kgs 10,20; 2 Chr 20,3
to proclaim, to make proclamation [abs.] Ex 36,6; to proclaim, to announce [τι] 2 Chr 20,3; id. [τοῦ +inf.] 1 Mc 5,49; to proclaim, to preach [abs.] (of prophets) Jon 1,2; id. [τινί τι] Is 61,1; id. [τι ἐπί τινα] Mi 3,5 ἐκήρυξεν ἔμπροσθεν αὐτοῦ κῆρυξ a herald ran ahead of him and announced him Gn 41,43 Cf. Barr 1961 207-208.212; →NIDNTT; TWNT (→ἀνα-)
κηρύσσω, Il., Att. -ττω, Dor. κᾱρύσσω: f. -ξω: aor. i ἐκήρυξα:—Pass., f. κηρυχθήσομαι; fut. med. in pass. sense κηρύξομαι: aor. i ἐκηρύχθην: pf. κεκήρυγμαι:—to be a herald, officiate as herald, Il.; λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, Ib.; κήρυσσε, κῆρυξ Aesch., etc.:—impers., κηρύσσει (sc. ὁ κῆρυξ) he gives notice, proclamation is made, Xen.
II. c. acc. pers. to summon by voice of herald, Hom., Ar.
2. to proclaim as conqueror, Xen., etc.: to extol, Eur.
3. to call upon, invoke, Aesch., Eur.
III. c. acc. rei, to proclaim, announce, τί τινι Trag.:—to proclaim or advertise for sale, Hdt.; κ. ἀποικίαν to proclaim a colony, i.e. to invite people to join as colonists, Thuc.
2. to proclaim or command publicly, Lat. indicere, Aesch., Soph., etc.; τὰ κηρυχθέντα the public orders, Soph.
2784 κηρύσσω [kerusso /kay•roos•so/] v. Of uncertain affinity; TDNT 3:697; TDNTA 430; GK 3062; 61 occurrences; AV translates as “preach” 51 times, “publish” five times, “proclaim” twice, “preached + 2258” twice, and “preacher” once. 1 to be a herald, to officiate as a herald. 1a to proclaim after the manner of a herald. 1b always with the suggestion of formality, gravity and an authority which must be listened to and obeyed. 2 to publish, proclaim openly: something which has been done. 3 used of the public proclamation of the gospel and matters pertaining to it, made by John the Baptist, by Jesus, by the apostles and other Christian teachers.
κηρύσσω kērussō, kay-roos´-so; of uncert. aff.; to herald (as a public crier), espec. divine truth (the gospel):— preacher (-er), proclaim, publish.
Preach, kērussō (κηρυσσω), “to be a herald; to officiate as a herald; to proclaim after the manner of a herald;” Thayer says, “Always with a suggestion of formality, gravity, and authority which must be listened to and obeyed.” It means generally, “to publish, proclaim, proclaim openly.” It is used in the New Testament of the public proclamation of the gospel and material pertaining to it, made by John the Baptist, our Lord, the apostles and other Christian leaders. The noun, kērux (κηρυξ), means “a herald, a messenger vested with public authority who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand.” The English word “preach” brings to our mind, a minister of the gospel in his pulpit expounding the Word of God. But the word Mark uses here, pictures John as a herald with an official proclamation from a coming King, the Messiah of Israel. He acted as one, making a public proclamation of the news of the advent of the Messiah with such formality, gravity, and authority as must be listened to and obeyed.
ESV Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?"
KJV Mark 5:20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
NLT Matthew 4:23 Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom. And he healed people who had every kind of sickness and disease.
So I guess in the larger scheme of things “whooping” is a really big thing in the eyes of God.
Is whooping outdated and no longer desired in the African American Church?
Is whooping a reflection of the preacher/teacher intelligentsia?
Is whooping a barometer of one’s spiritual maturity?
Is whooping for the ignorant and the uncouth?
The million dollar question is often asked among the predominately attended African American fellowships is whooping necessary. Is whooping necessary for the African American preacher to proclaim God’s word? Is whooping sinful? I’m bothered by the fact that no one seems to question whether opera should be disbanded or abolished. In fact, opera is considered a cultural art form of the highest magnitude by Europeans.
The Catholic priest chants or sings his message in Latin. The Buddhists chant their meditation. The Hindus chant their prayers. The Jews at the Wailing Wall in Jerusalem chant or sing their prayers. The Moslems chant or sing their prayers and in the Greek Orthodox Church. Congregants chant or sing their message at times.
Moreover, I have discovered that in every other context (other than some bourgeoisie fellowships) that whooping, hollering and screaming are welcomed, expected and even enjoyed. Sporting events and political arena’s etc. Politian’s use the bully pulpit to push their agenda. Husbands and wives give screams of passion and ecstasy when they share in times of intimacy. The raising and lowering of one’s voice in a passionate way seems to be socially accepted everywhere else but the bourgeoisie
21st Century church.
The Dignity and Social Position of the Herald.
κῆρυξ is a very common word in Homer as compared with κηρύσσειν. We can easily see from him what was the position of the herald in the ancient world and what significance was attached to him. He had a place at the royal court. Every prince had a herald, in many cases several.
To him was ascribed both political and religious significance. He was very highly regarded. Heralds were thus called ἀγαυοί (Il., 3, 268; Od., 8, 418). δῖοι (Il., 12, 343). They were counted among the δημιοεργοί (Od., 19, 135) and their cleverness and wisdom were extolled. They had sceptres in their hands in token of their royal dignity and majesty. In spite of this, they performed menial tasks like servants, killing bullocks, preparing meals with the maids (Il., 18, 558), mixing wine and serving the guests (Od., 1,143 ff.; 17, 334). When the king rides out, the herald harnesses the horses (Il., 24, 281 f.) and drives the chariot (Il., 24, 149; cf. Soph. Oed. Tyr., 802). When Achilles returns from battle, his heralds prepare his bath (Il., 23, 39). These things are all part of their duties.
They often run very ordinary errands. Hence they are sometimes called θεράποντες. Yet it would be a mistake to regard them as simple servants. As we have seen, they are free men, not slaves. ἐνδοξότεροι θεραπόντων, οἱ κήρυκες. βασιλικοὶ μὲν γὰρ ἄνδρες καὶ θεῖον γένος οἱ κήρυκες Eustath. Thessal. Comm. in Od., 1, 109 § 1397, 56. They stand to their lords almost in a position of friendship. They are their companions, comrades and fellows. One might call them adjutants of their princes; they are at their personal service.
At a first glance it seems as though the herald has completely lost the status which he had in the royal period. Only the poor and lazy, who hope to earn money this way, push into the office. Non-citizens seem to have been accepted. Obviously a herald was not highly regarded. He was simply an official (Plat. Polit., 290b). Poll. Onom., VI, 128 reckons him among the βίοι, ἐφʼ οἷς ἄν τις ὀνειδισθείη, and mentions him in the same breath with the keeper of brothels or inns, the small shopkeeper and others. The judgment of Theophrast. is to the same effect.
It is probable, however, that the herald’s official status was better, and that only the popular opinion was so unfavourable. Acc. to Aeschin. Or., 1, 20 any reproach of ἀτιμία must be far from him. We read in Ditt. Syll.3, 145, 13 that he was under oath; hence he could not be ὑπηρέτης, but had to be an official. In the historical period as well as Hom. he was sent on diplomatic missions (→ 688). These could not be entrusted to the worst of men. It also appears that κήρυκες could be proposed as judges. Thus Athenian law lays down that they should not be chosen as judges when out of the country. Heralds belong to the ἀΐσιτοι (IG, II/III2, 1773, 57). Inscr. Priene, 111, 194, reckons the κῆρυξ τῆς πόλεως among the better classes of the city. We read of many honours being given to heralds because of their services. They receive the προεδρία (Ditt. Syll.3, 915, 6) and are adorned with a sash of honour in the theatre (IG, II/III2, 5043).
It matters a great deal which authority the herald serves. His status depends on that of the one who commissions him, and on the nature of the commission. κῆρυξ is certainly not just a term of reproach as the previous quotations might suggest. It can also be a title of honour. In the Roman period the herald of the Areopagus is a highly regarded personage. He is in the higher ranks with the στρατηγός and the βασιλεύς (IG, II/III2, 3616, 5 f.). Far from being poor, he is well endowed, so that he can give costly gifts. He is not among the lower officials but has precedence in the Areopagus and is responsible for the execution of its decisions (Ditt. Syll.3, 796 B, 15 ff.)
The Qualities demanded in a Herald.
An external attribute is required in a herald. He has to have a good voice.
τίς κῆρυξ μὴ Στεντόρειος; Aristot. Pol., VII, 4, p. 1326b, 6. If a herald does not have a powerful voice, he is useless. This condition is related to his task. In Hom. He summons men to the assembly and warriors to battle (Il., 2, 437 ff.).
In the assembly itself he is responsible for peace and order. In trials he has to pacify the people if they become too excited and if those present try to give vocal support to one side or the other (Il., 18, 503). Obviously he can do this only if he is λιγύφθογγος (clear), ἠερόφωνος (loud) (Il., 18, 505), καλήτωρ (24, 577), ἀστυβοώτης (24, 701), ἠπύτα (7, 384), θεῷ ἐναλίγκιος (like) αὐδήν (19, 250), as Homer says.
Even later, it is a prime requisite in a herald that he should have a loud and resonant voice which carries well. Among the Lacedaemonians the office was hereditary and passed down from father to son even if the son did not have a good voice.
Elsewhere those seeking to be heralds had to submit to a voice examination.
For even later the duties were much the same as in Homer. The herald had to declare official decrees and announcements. He could do this only if he had the voice. He is like the heralds who up to recently went through smaller villages with a bell and publicly read official proclamations with a loud voice.
Accompanied by a crowd of children (Aristot. Rhet., III, 8, p. 1408b, 24 f.), he went to the market place and published official and private news. When an official or a private individual wished to sell something, he told the herald, who saw to it that others knew. He stood on the market place (Ps.-Luc. Asin., 35) and cried (Luc. Vit. Auct., 2: τὸν ἄριστον βίον πωλῶ, τὸν σεμνότατον, τίς ὠνήσεται; in c. 6 he is asked: πόσου τοῦτον ἀποκηρύττεις; and he answers: 10 minas), When the herald went through the streets or opened the assembly, he seems sometimes to have used a trumpet to gain a hearing. But a good herald regarded it as a point of honour to manage without an instrument. At great festivals in honour of the gods heralds took part in contests. A number of lists have come down to us which mention not only the victors in gymnastic contests but also heralds, poets, flute-players, players on horns, zithers etc. These contests were to test the strength and diction of heralds. Those who were victorious had the privilege, as the games proceeded, of summoning other contestants and announcing the victors. Once again we see that the best herald was the one with the best voice.
Apart from the predominant question of the voice, certain qualities of character were required (→ 685). In many cases heralds are very garrulous and inclined to exaggerate. They are thus in danger of giving false news. It is demanded, then, that they deliver their message as it is given to them. The essential point about the report which they give is that it does not originate with them. Behind it stands a higher power. The herald does not express his own views. He is the spokesman for his master. Plat. Polit., 260d: τὸ κηρυκικὸν φῦλον ἐπιταχθέντʼ ἀλλότρια νοήματα παραδεχόμενον αὐτὸ δεύτερον ἐπιτάττει πάλιν ἑτέροις. Heralds adopt the mind of those who commission them, and act with the plenipotentiary authority of their masters. It is with this authority that the κῆρυξ, like the πρέσβυς, conducts diplomatic business. Hence κῆρυξ and πρέσβυς are often used synonymously. Yet there is a distinction between the herald and the envoy (→ 689). In general one may say that the latter acts more independently and that he is furnished with greater authority.
It is unusual for a herald to act on his own initiative and without explicit instructions. In the main the herald simply gives short messages, puts questions, and brings answers. Sometimes he may simply hand over a letter (Diod. S., XIV, 47, 1). He is bound by the precise instructions of the one who commissions him (Eur. Suppl., 385). The good herald does not become involved in lengthy negotations but returns at once when he has delivered his message (ibid., 459, cf. 388). In rare cases he may be empowered to decide on his own. But in general he is simply an executive instrument. Being only the mouth of his master, he must not falsify the message entrusted to him by additions of his own. He must deliver it exactly as given to him (Plat. Leg., XII, 941a). In the assembly and in court he is the voice of the chairman, and in other aspects of his work as well he must keep strictly to the words and orders of his master.
The Religious Significance of the Herald.
a. His Inviolability on Diplomatic Missions.
Among the Greeks religion and politics cannot be separated. They are too closely linked. It is natural, then, that religious significance should attach to the political herald. When a κῆρυξ goes to a foreign land, he is not only under the protection of the country which he represents should anything befall him. He is also under the special protection of the deity.
Hom. calls heralds ἄγγελοι Διός (Il., 1, 334; 7, 274), διίφιλοι (8, 517), θεῖοι (4, 192; 10, 315). They are holy and inviolable. An offence against them is ἀσέβεια and brings down the wrath of the gods. To them one may not apply the ancient principle: As the message, so the reward (→ II, 722). One may be angry at those who send them, but they themselves are not to be punished. They are inviolable because they are under divine protection. Even if their news is unwelcome, they must be hospitably received.
If offences are committed in an excess of passion, the gods must be appeased. When the Persian king had sent heralds to the Spartans to summon them to surrender, they flung them into a well. But fearing the wrath of Talthybius, the patron of heralds, they then sent two Spartans voluntarily to the Persian king to make atonement for the death and the transgression (Hdt., VII, 131–136). Violation of a herald is an offence against the gods, for ἰστέον δὲ ὅτι ἄσυλοι ἐς τὸ παντελὲς ἦσαν οἱ κήρυκες οἷα θεῖον γένος νομιζόμενοι … καὶ ἦσαν μέσοι θείου τε γένους καὶ ἀνθρωπίνου καὶ οὐκ ἦν θεμιτὸν κακοῦσθαι αὐτούς, Eustath. Thessal. Comm. in Il., 1, 321 § 110, 14. This is why the herald can travel unmolested in a foreign country.
He can speak openly, having nothing to fear. Eur. Heracl., 49, 271 and 648 are instructive in this connection. The herald tries to achieve by violence what he has failed to achieve by negotiation. He speaks almost threateningly to the ruler. When he goes so far as even to violate the sanctity of the altar, the ruler is about to oppose him. But the chorus calls to the prince: μὴ πρὸς θεῶν κήρυκα τολμήσῃς θενεῖν. Although the herald is in the wrong, and the king has a mandate from Zeus to protect the sanctity of the altar (238), a herald is still immune. Because he enjoys this divine protection, the herald accompanies envoys. He secures for them the same immunity from attack. In particularly dangerous situations a herald precedes the envoys to procure a safe conduct for them. Even in war a herald can dare to go into the camp of the enemy. When he has his herald’s staff and crown—the sign that he is dedicated to the gods and has their special protection—he is recognised and respected. He opens negotiations for a truce and for the burial of the dead (Xenoph. Hist. Graec., IV, 3, 21 etc.). When Suid., s.v. says: κῆρυξ ἐν πολέμῳ, πρέσβυς ἐν εἰρήνῃ, the statement does not contain the full truth, but it emphasises a correct distinction between the κῆρυξ and the πρέσβυς. The κῆρυξ establishes preconditions for the negotiations of the πρέσβυς, or he breaks off diplomatic relations by declaring war on a city or nation (e.g., Thuc., I, 29, 1 etc.). In both cases he undertakes this dangerous mission because he enjoys immunity as a herald.
In all these cases the herald speaks to the deity on behalf of the assembled community. He brings before God the wishes and requests of men in words which are fixed and well known to all. He is the liturgical minister in Greek worship who utters the great prayer of intercession. He is well-equipped for this by reason of his loud and audible and resonant voice. When prayer was offered at the great festivals, all wished to hear it in order to participate. It should be noted, however, that the herald plays a further part in the sacrifices, that he also participates in oaths, and that he has a role in the religious act of making treaties between two nations. Hence we may rightly conclude that it is not for external reasons alone that he prays publicly on behalf of the people. Beyond this, he is a sacral person.
ESV Isaiah 58:1 "Cry aloud; do not hold back; lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins.
ESV Psalm 40:10 I have not hidden your deliverance within my heart; I have spoken of your faithfulness and your salvation; I have not concealed your steadfast love and your faithfulness from the great congregation.
NLT Isaiah 40:9 Messenger of good news, shout to Zion from the mountaintops! Shout louder to Jerusalem-- do not be afraid. Tell the towns of Judah, "Your God is coming!"
NLT Revelation 1:10 It was the Lord's Day, and I was worshiping in the Spirit. Suddenly, I heard a loud voice behind me, a voice that sounded like a trumpet blast.
ESV Revelation 4:1 After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, "Come up here, and I will show you what must take place after this."
NLT Daniel 3:4 a herald shouted out, "People of all races and nations and languages, listen to the king's command!
NLT Daniel 4:14 The messenger shouted, "Cut down the tree; lop off its branches! Shake off its leaves, and scatter its fruit! Chase the animals from its shade and the birds from its branches.
ESV Psalm 66:1 TO THE CHOIRMASTER. A SONG. A PSALM. Shout for joy to God, all the earth;
ESV Psalm 81:1 TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. OF ASAPH. Sing aloud to God our strength; shout for joy to the God of Jacob!
NJB Psalm 95:1 Come, let us cry out with joy to Yahweh, acclaim the rock of our salvation.
KJV Psalm 95:2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.
KJV Psalm 98:4 Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.
KJV Psalm 98:6 With trumpets and sound of cornet make a joyful noise before the LORD, the King.
KJV Psalm 100:1 A Psalm of praise. Make a joyful noise unto the LORD, all ye lands.
ESV Matthew 4:17 From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand."
NIV Matthew 10:27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs.
ESV Matthew 3:3 For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: Prepare the way of the Lord; make his paths straight."
KJV 1 Corinthians 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
NLT 1 Corinthians 1:21 Since God in his wisdom saw to it that the world would never find him through human wisdom, he has used our foolish preaching to save all who believe.
ESV Romans 10:14 But how are they to call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?
κηρύσσω impf. ἐκήρυσσον; fut. κηρύξω; 1aor. ἐκήρυξα; 1aor. pass. ἐκηρύχθην; 1fut. pass. κηρυχθήσομαι; (1) denoting the official activity of a herald announce, publicly proclaim (RV 5.2); (2) make known extensively, tell everywhere (MK 5.20); (3) in a religious sense, denoting proclamation of a sacred message proclaim, preach, publish (MT 4.23); (4) as proclaiming the necessity of a course of action preach (MK 1.4)
2784. κηρύσσω kērússō; fut. kērúxō. To preach, to herald, proclaim.
(I) Generally, to proclaim, announce publicly (Matt. 10:27; Luke 12:3; Acts 10:42; Rev. 5:2; Sept.: Ex. 32:5; Esth. 6:9, 11; Joel 2:1). In the sense of to publish abroad, announce publicly (Mark 1:45; 5:20; 7:36; Luke 8:39).
(II) Especially to preach, publish, or announce religious truth, the gospel with its attendant privileges and obligations, the gospel dispensation.
(A) Generally of John the Baptist (Matt. 3:1; Mark 1:4, 7; Luke 3:3; Acts 10:37); of Jesus (Matt. 4:17, 23; 9:35; 11:1; Mark 1:14, 38, 39; Luke 4:44; 8:1; 1 Pet. 3:19); of apostles and teachers (Matt. 10:7; 24:14; 26:13; Mark 3:14; 6:12; 13:10; 14:9; 16:15, 20; Luke 9:2; 24:47; Acts 20:25; 28:31; Rom. 10:8, 14, 15; 1 Cor. 9:27; 15:11; Gal. 2:2; Col. 1:23; 1 Thess. 2:9; 2 Tim. 4:2). “To preach Christ” means to announce Him as the Messiah and urge the reception of His gospel (Acts 8:5; 9:20; 19:13; 1 Cor. 1:23; 15:12; 2 Cor. 1:19; 4:5; 11:4; Phil. 1:15; 1 Tim. 3:16).
(B) In allusion to the Mosaic and prophetic institutions, to preach, teach (Luke 4:18, 19 quoted from Is. 61:1; Acts 15:21; Rom. 2:21; Gal. 5:11). See Prov. 8:1.
Deriv.: ké̄rugma (2782), the message of a herald, denotes preaching, the substance of which is distinct from the act; ké̄rux (2783), a herald, a preacher; prokērússō (4296), to proclaim before or ahead.
Syn.: euaggelízō (2097), to proclaim the good news, evangelize; kataggéllō (2605), to proclaim, promulgate, declare; diamartúromai (1263), to testify thoroughly; laléō (2980), to speak; parrēsiázomai (3955), to speak or preach boldly; diaggéllō (1229), to herald thoroughly, declare, preach, signify.
Ant.: phimóō (5392), to muzzle, put to silence; sigáō (4601), to be silent; hēsucházō (2270), to be still.
κηρύσσω (kēryssō): vb.; ≡ DBLHebr 7924; Str 2784; TDNT 3.697—1. LN 33.206 announce, in an official capacity (Rev 5:2); 2. LN 33.207 tell, announce publicly (Mk 5:20); 3. LN 33.256 preach, proclaim with the goal to persuade, urge, warn to comply (Ro 10:14; 1Pe 3:19; Mk 16:15, 20 v.r.)
κηρύσσω proclaim, make known, preach
κηρύσσω
a announce: 33.206
b tell: 33.207
c preach: 33.256
κηρύσσω V 3-4-14-6-5=32
Gn 41,43; Ex 32,5; 36,6; 2 Kgs 10,20; 2 Chr 20,3
to proclaim, to make proclamation [abs.] Ex 36,6; to proclaim, to announce [τι] 2 Chr 20,3; id. [τοῦ +inf.] 1 Mc 5,49; to proclaim, to preach [abs.] (of prophets) Jon 1,2; id. [τινί τι] Is 61,1; id. [τι ἐπί τινα] Mi 3,5 ἐκήρυξεν ἔμπροσθεν αὐτοῦ κῆρυξ a herald ran ahead of him and announced him Gn 41,43 Cf. Barr 1961 207-208.212; →NIDNTT; TWNT (→ἀνα-)
κηρύσσω, Il., Att. -ττω, Dor. κᾱρύσσω: f. -ξω: aor. i ἐκήρυξα:—Pass., f. κηρυχθήσομαι; fut. med. in pass. sense κηρύξομαι: aor. i ἐκηρύχθην: pf. κεκήρυγμαι:—to be a herald, officiate as herald, Il.; λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, Ib.; κήρυσσε, κῆρυξ Aesch., etc.:—impers., κηρύσσει (sc. ὁ κῆρυξ) he gives notice, proclamation is made, Xen.
II. c. acc. pers. to summon by voice of herald, Hom., Ar.
2. to proclaim as conqueror, Xen., etc.: to extol, Eur.
3. to call upon, invoke, Aesch., Eur.
III. c. acc. rei, to proclaim, announce, τί τινι Trag.:—to proclaim or advertise for sale, Hdt.; κ. ἀποικίαν to proclaim a colony, i.e. to invite people to join as colonists, Thuc.
2. to proclaim or command publicly, Lat. indicere, Aesch., Soph., etc.; τὰ κηρυχθέντα the public orders, Soph.
2784 κηρύσσω [kerusso /kay•roos•so/] v. Of uncertain affinity; TDNT 3:697; TDNTA 430; GK 3062; 61 occurrences; AV translates as “preach” 51 times, “publish” five times, “proclaim” twice, “preached + 2258” twice, and “preacher” once. 1 to be a herald, to officiate as a herald. 1a to proclaim after the manner of a herald. 1b always with the suggestion of formality, gravity and an authority which must be listened to and obeyed. 2 to publish, proclaim openly: something which has been done. 3 used of the public proclamation of the gospel and matters pertaining to it, made by John the Baptist, by Jesus, by the apostles and other Christian teachers.
κηρύσσω kērussō, kay-roos´-so; of uncert. aff.; to herald (as a public crier), espec. divine truth (the gospel):— preacher (-er), proclaim, publish.
Preach, kērussō (κηρυσσω), “to be a herald; to officiate as a herald; to proclaim after the manner of a herald;” Thayer says, “Always with a suggestion of formality, gravity, and authority which must be listened to and obeyed.” It means generally, “to publish, proclaim, proclaim openly.” It is used in the New Testament of the public proclamation of the gospel and material pertaining to it, made by John the Baptist, our Lord, the apostles and other Christian leaders. The noun, kērux (κηρυξ), means “a herald, a messenger vested with public authority who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand.” The English word “preach” brings to our mind, a minister of the gospel in his pulpit expounding the Word of God. But the word Mark uses here, pictures John as a herald with an official proclamation from a coming King, the Messiah of Israel. He acted as one, making a public proclamation of the news of the advent of the Messiah with such formality, gravity, and authority as must be listened to and obeyed.
ESV Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?"
KJV Mark 5:20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
NLT Matthew 4:23 Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom. And he healed people who had every kind of sickness and disease.
So I guess in the larger scheme of things “whooping” is a really big thing in the eyes of God.
Subscribe to:
Posts (Atom)