| Re-Invigorating the Christian Ministry of Exhortation
Eric Holter, February 4th, 2006 "But encourage [exhort] one another day after day, as long as it is still called 'Today,' so that none of you will be hardened by the deceitfulness of sin." Hebrews 3:13 A few years ago I took special notice that among the gifts listed in Romans 12:8 was the particular gift of exhortation - "he who exhorts, in his exhortation..." I had not really thought about exhortation as a distinct spiritual gifting before. I began to wonder what made a person an exhorter as opposed to a teacher, a prophet or an administrator for that matter. What precisely was exhortation, and how would one exercise exhortation according to his measure of faith - in obedience to the teaching of Romans 12:8? While I had some understanding of how the other gifts in this list functioned, I hadn't considered how exhortation as a ministry would be actively and intentionally pursued. As I was pondering exhortation, I began to notice how frequently exhortation takes place in the New Testament. I also began to read and listen more carefully to various teachers and preachers. I began to detect the exhortations that were happening within their teachings. Some teachers, it seemed to me, were far more exhortative in their preaching than others. As I considered all these things the specific act of exhortation began to become clearer as well as it intended effects. In this session I'll define exhortation, highlight its unique qualities, describe how it works, and point out the dangers of exhorting incorrectly.
The word translated "exhort/exhortation" in the English Bible is usually parakaleo which is a verb, and its corresponding noun form paraklesis. The two parts of this word are para - a prefix meaning "alongside," "with," or "near" and kaleo/klesis meaning "call." The literal expanded meaning then would be something like "drawing near to summon," or "calling to one's side."1 The meaning of the drawing alongside part of the word seems fairly straightforward and easy to grasp, but what about the "call" part? The word call can have a broad range of meaning. One can call someone in many ways and for many reasons or purposes. The New Testament usage of the word kaleo is used in mundane sentences like "the island was called Malta" as well as theologically massive sentences like "and these whom He predestined, He also called; and these whom He called, He also justified." So what kind of call is in view in biblical exhortation? Because the word is used so broadly I would not want to be too narrow in defining call as it's used in parakaleo, especially since parakaleo also has mundane uses in addition to massively meaningful ones. One common denominator that calling has in its use within exhortation is that it has a moving force to it. The call is not a call in the wilderness. It's used with the intent to move a person - to change their position. This can be a plea for someone to come toward us - to come to our aid, or a push - to get someone to move to a new and improved condition. Whether the direction of the movement of the call is a pull or a push, it still insists on movement. Often, when the word is translated "beseech" or "entreat" it has a "pull" kind of movement to it. Like when it's used of the leper in Mark 1:40 who beseeched the Lord to heal him "Lord, I am calling out to you - please come near to me - draw close to my aid, and heal me" (my very lose paraphrase). When it is translated exhort, urge, or beseech (beseech can go both ways) it has a "push" direction to it. It presses people to make some change, some improvement, from a current condition to a better one, like in II Corinthians 6:12, "And working together with Him, we also urge [exhort] you not to receive the grace of God in vain..." Paul draws near (through a letter) calling the believer to walk in such a way so as not to receive God's grace in vain. Now here is a bewildering observation. The same word used as an intense and desperate appeal for help or with such strong force and earnestness that it compels people to move and change is also translated comfort and consolation. The reason this is so bewildering to me is that the effect of exhortation - the push to move - doesn't seem to be very comforting or consoling at all. Usually, when we are exhorted, especially if it is personally directed, it is accompanied by significant discomfort. Exhortations urge people to change or improve. And while such urging is good and bears good fruit, it's still uncomfortable to be prodded to change. A fascinating verse in Hebrews bears out this observation. The writer says to his readers, "But I urge [exhort] you, brethren, bear with this word of exhortation..." Here, the Hebrews are exhorted to bear with exhortation. Since exhortation has a push to it, a prod, a call to improve and mature, it needs to be listened to with longsuffering and patience. It's not easy to exhort or to be exhorted. So, if parakaleo has to be borne up under, how can the very same word be translated comfort or consolation? For example in 2 Corinthians 1:4, "...who comforts [parakaleo] us in all our affliction so that we will be able to comfort [parakaleo] those who are in any affliction with the comfort [parakaleo] with which we ourselves are comforted [parakaleo] by God." How is it that in one case parakaleo can be such an intense experience that we have to be urged to bear it, while in another parakaleo is the comfort itself? There is a sense that coming alongside to someone's aid is a comforting and consoling thing to do. So the raw meaning of the word, in the context in which it's used as comfort or console, might not carry its pointy or provocative sense. However, in the cases where parakaleo is translated comfort or console it is not used in a passive way. It does not simply draw alongside and place a hand on the back for comfort, or deliver a pillow (although it very well may include such practical comforts). Rather, it intends to deliver something more, something that will again move - improve the person with a comfort that raises them up. We are not just comforted in our sad condition, we are exhorted in the sense that we are comforted with hope and mercy which has a positive improving effect. And improving is moving, from a lesser condition to a better one. The contrast of parakaleo being translated both as exhort and urge or comfort and consolation must point us to the ultimate object of exhortation. I believe that the common object toward which we must exhort or comfort is one and the same, and that since there is only one proper object for both, the contrast between urge and comfort is diffused. For exhortation to have its intended effect it must always be oriented toward its intended object - and that object is Christ. The call of exhortation is an upward call. Every Christian has been called - summoned by God to follow Christ. In Philippians 3:14 Paul speaks of the trajectory of his Christian walk - he says he presses on toward the upward call of God in Christ Jesus. So when we draw alongside a brother to call him to move and improve, we must check the trajectory of our urging. Am I urging him heavenward? It is important to check the direction of our urging. It is entirely possible to urge someone to a negative or downward direction. Whatever we may feel is important or urgent may become an object for exhortation. But unless we aim exhortation upward, we misapply the ministry of exhortation. And we must be careful, for if we intend to move another person, the easiest direction is the path of least resistance, and that would be the downward pull of an earthly gravity. We need to exert effort to move in an upward direction against the natural inclinations of the heart. This upward, heavenward trajectory is not without a specific target. Heaven above is the dwelling place of God and the kingdom of Christ. Colossians 3:1 says, "If then you have been raised up with Christ, keep seeking the things above, where Christ is..." The upward trajectory of exhortation, the target we aim at is Christ. Jesus, in Luke 3:18 gave many exhortations which were called "preaching the gospel." Barnabas, when he had witnessed the grace of God to the believers in Antioch, "encouraged [exhorted] them all with resolute heart to remain true to the Lord," Acts 11:23. The image I have in mind of proper biblical exhortation is drawing near to a brother and grasping them, as one might grab hold of a spear, and hurling them upward toward a gospel target, the bulls-eye being Christ Himself. Exhortation advances us incrementally upward toward Christ. As we exhort one another day-by-day we get little lifts along the heavenward path of faith. But we must keep the ultimate target and correct trajectory in mind when exhorting in order to do so effectively. Now I am making the argument that all exhortation must be upwardly directed and centered on Christ. But in fact exhortation in the New Testament is used frequently and toward many targets - not always directly aimed at Christ on high. But I would make a similar argument as John Piper made in his sermon "Boasting Only in the Cross." In it he identifies that according to Galatians 6:14 the only boasting we should ever practice is a boasting in the cross. Yet, he points out that Paul boasted in many things other then the cross including his converts, his authority and even his weaknesses. But, Piper contends, that boasting in the cross includes all the gifts and good things that were purchased for us through the cross. Therefore, we ought to make all our boasting a boasting only in the cross. While we might exhort others in many respects toward many goals, we ought to always let our exhorting be exhortation toward the Cross. Parakaleo, whether in the form of urging or comforting, is the same thing if in our urging or comforting we are urging or comforting toward Christ. Therefore it would be just as wrong to urge someone toward a goal that was unrelated to Christ as it would be to comfort a person without the comfort of Christ. For example, I might urge someone to adopt my political point of view when the position is neither here nor there with respect to Christ, and exhort wrongly. Or, I might comfort someone in their time of need without mention of Christ, the promises of God or the hope of the gospel, and instead merely deliver an anesthetic or attempt to remove pain. If I comfort without a view toward moving the person toward the comfort that is only in Christ, I comfort wrongly. But when either urging or comforting is an urging Christward it can have a sin-weakening, Christ-exalting effect. It both moves and gives rest. As we've seen, exhortation has a moving, pushing, pulling, and improving impulse to it. We've also seen that for exhortation to have its positive effects it always needs to be upward and Christ-centered. The next section will examine the dangers and pitfalls of exhortation. But first, I will list several examples of New Testament exhortations. Try to hear the intensity in them. The movement inherent in exhortation is not subtle. It is not casual. It is not light or suggestive. It's forceful and urgent. Because exhortation is so intense it's all the more important that we understand how it is to work, where it is to be directed, and the potential dangers in doing it. "Then when he (Barnabas - which translated means Son of paraklesis) arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord;" Acts 11:23Hopefully you hear the urgency, the intensity and the force present in these examples. And with a view to the intensity of exhortation we will now address its dangers. In addition to the danger of exhorting people toward the wrong object, there are other dangers that can cause exhortation to fail in its intent, and damage our own souls. Pride - Pride is always a deadly and ever present danger for us. It comes in so many forms and in so many ways. But I think that when you mix pride with exhortation you get a particularly unstable and explosive danger. Pride mixed into an exhortation stinks of self-righteousness and arrogance. This danger exists in the very act of exhorting because of its inherent intention for one person to urge another to improve. Without great humility and sober judgment, giving an exhortation can imply that the giver has more maturity than the receiver, which actually may be the case, at least in the area in view. But exhortation can be very thinly sliced. Consider an exhortation to pray longer from one brother who prays for an extended periods of time to another brother who prays for less time but with much more faith. While the exhortation to extend one's prayer life is good, right and helpful, the exhorter may become the exhorted with regard to exercising greater faith in prayer. Mutual respect, humility, and the willingness to speak into and hear from one another provide the healthy soil in which exhortation thrives in its soul preserving work. Hypocrisy - Hypocrisy is a huge danger to exhortation. Even the fear of hypocrisy can disable sincere exhortation. Certainly, to exhort someone when the exhorter bears no mark of the quality to which he is exhorting is a shameful and unhelpful action. Yet one does not need to be perfect in their practice to be an honorable exhorter. In fact, often when exhorting another we end up preaching to our own souls too. Nevertheless, if we exhort someone toward a quality or practice without any personal experience, or even intention to practice, we sin in the most arrogant and contemptible manner. We must always be taking logs out our eyes. We must be pursuing the Spirit so that "you who are spiritual" may "restore such a one," yet always humbly looking out for yourselves so that you won't be likewise tempted. There is maturity in the body of Christ. There are those who "are approved." And anyone who is in Christ has grace, in some measure that can be urged upon another for their edification. To practice this, to embrace this ministry, requires humility and healthy fear of pride, self-righteousness, and hypocrisy. Imbalance - Another danger in exhortation is to be all urging and little comfort - or vice versa. To exhort is to urge to improve. This implies that the exhorter sees something that can be improved and is able to offer helpful words to improve in this area. Sometimes there is so much to improve that the tone of the exhorter is always in the urging, beseeching mode and there is little comfort, consolation or encouragement. The ability to bear up with exhortation gets harder and harder the more frequently we are exposed to firm, urgent exhortation. If we are always having flaws pointed out and constantly being confronted to improve we might soon grown fainthearted - or hard-hearted - the exact opposite of the intent of exhortation. As one who has been frequently guilty of this particular failure, I know how hard it can be to restrain from earnestly urging people to change and instead seek to comfort or encourage them. But recognizing that whether we urge or comfort, Christ is the object, and He is the source of all improvement. I can rest in whatever form of parakaleo best fits the need of the moment. John Piper and C.J. Mahaney make a great case study in comparing these two styles of exhortation. Do not think that I am using these two as though one is a better example than the other. They are both highly gifted exhorters. Rather they both typify their respective ends of the exhortation spectrum. When you listen to the typical John Piper sermon you get an earful of earnest exhortation. He pleads and presses you with the utmost force to grow and improve in your faith. Every sermon is a confrontation with spiritual life and death. Personally, I love it! But Piper does typify the firm urging end of the spectrum and has less of the consolation or comfort aspect of parakaleo (though there are many examples of Piper sermons that are rich in the comfort and consolation in Christ). C.J. Mahaney on the other hand blends comfort and encouragement into his messages more regularly. In fact I learned a wonderful, exhortation balancing word from listening to his sermons. C.J. often spends time commending his hearers for the faith they already have and the works they've already done. While the word commend is not parakaleo and it does not have the moving intent that exhortation does, it does provide a wonderfully counter-balancing encouragement to go along with his more direct exhortations. (And to be fair there are many C.J. messages that are just as urgently exhortative as Piper's.) Finally, I will run through a list of short observations and practical principles for applying the ministry of biblical exhortation. First I will reiterate a few rules that were mentioned in unfolding the meaning, object and dangers of exhortation. I will then add the few that remain. Repeated observations:
"But one who prophesies speaks to men for edification and exhortation and consolation." I Corinthians 14:3 "Judas and Silas, also being prophets themselves, encouraged [parakaleo] and strengthened the brethren with a lengthy message." Acts 15:32 While exhortation and prophecy are not the same things, they are closely related. Prophets prophesy for edification and exhortation. Perhaps it would be helpful to categorize exhortation as a sub-set of prophecy. I would also suggest that what we often hear at the prophecy mic on Sunday morning [at Sovereign Grace Church] could often be categorized as prophetic exhortation. 1. Vine's Expository Dictionary of Biblical Words, Englishmen's Greek Concordance of the New TestamentBack |
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