“And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation” (Acts 2:40). 

Exhorting is an important concept of setting forth the gospel message.  John the Baptist did it (cf. Luke 3:18).  The preachers of the gospel did it (cf. 1 Thess. 2:3-4).  Paul charged Timothy to do it (cf. 2 Tim. 4:2).  The book of Hebrews itself is a “word of exhortation” (Heb. 13:22).  Consider some thoughts about this great expression of divine purpose and proclamation.

1.  Calling Alongside.  Luke recorded of Paul’s words to certain Jews from Rome, “For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain” (Acts 28:20).  While the word “exhort” is not used in this passage, the Greek word often translated “exhort” is found in the phrase “I called for” (Acts 28:20).  The Ethiopian eunuch is a great example here.  Luke wrote, “And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him” (Acts 8:31).  Here is the basic, literal meaning of the word.  Such a concept involves a close relationship sought to be developed between the speaker and the hearer.  It is an attempt to draw two sides together.  It is no wonder that so many of the proclaimers of the gospel followed this pattern.

2.  Challenging.  Sometimes the term is translated to beseech so as to expect an appropriate response.  Paul wrote to Philemon, “I beseech thee for my son Onesimus, whom I have begotten in my bonds” (Philemon 10).  Such would surely be a challenge under the past circumstances.  Such a challenge is found in the words of the brother who owed his fellow brother, “And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all” (Matt. 18:29).  Lydia used exhortation when she besought Paul and his companions (cf. Acts 16:15).  Paul challenged Titus and those Paul sent with him to have the collection ready before he arrived in Corinth (cf. 2 Cor. 9:5).  These examples show that exhorting involves a challenging persuasion expecting an appropriate response.

3.  Comforting.  There are many times in which the word translated “exhort” in certain contexts denotes a comforting or consoling effect due to the words of exhortation.  Such is the case in the passage “Wherefore comfort one another with these words” (1 Thess. 4:18).  Paul wrote to the Corinthians, “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (2 Cor. 1:3-4).  It was so much a characteristic of one of the early disciples that the apostles gave the man a surname called Barnabas “which is, being interpreted, The son of consolation” (Acts 4:36).  When Paul and Barnabas were in Antioch in Pisidia in the synagogue one sabbath, Luke wrote, “And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on” (Acts 13:15).  What was said was a calling alongside, challenging and, if applied to life, a very comforting message.  No doubt such exhorting is very much needed today.                                                                                                  

Jimmy Clark

“But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;” (1 Cor. 1:23). 

Negative critics who will not be persuaded by the evidence will always seek to justify their views with inflammatory terms.  Such assertions do not change the facts.  It has always been a tactic of unbelief to defame truth to make self and self-righteousness look good.  In spite of attacks Christians must “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ” (1 Peter 3:15-16).  Consider three false assertions concerning the gospel found among unbelievers recorded in the book of Acts.

1.  Speech of Drunkards.  When those on the day of Pentecost after the resurrection of Christ heard the inspired word being spoken by the apostles, certain ones mocking said, “These men are full of new wine” (Acts 2:13).  If Peter and the apostles had let such a charge go unchallenged it would leave the door open to the words about to be spoken as the babbling of drunken men never to be taken seriously.  Some words are to be left unchallenged; for example, “Answer not a fool according to his folly, lest thou also be like unto him” (Prov. 26:4).  However, some are to be challenged; for example, “Answer a fool according to his folly, lest he be wise in his own conceit” (Prov. 26:5).  There is an old adage that basically says that silence can often be interpreted as consent or admission of defeat.  Paul told Festus, “I am not mad, most noble Festus; but speak forth the words of truth and soberness” (Acts 26:25).  All scripture is inspired of God (cf. 2 Tim. 3:16), not the words of intoxicated men.

2.  Seditious Heresy.  Paul’s critics charged him with being “a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes” (Acts 24:5).  Paul will later say in his defense, “But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets” (Acts 24:14).  Whenever religious unbelief is challenged by the truth of the gospel, attacking the truth and those who uphold it soon follows.  Followers of truth are called divisive, dogmatic, etc.  Certain Jews from Rome said to Paul when they first met him, “But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against” (Acts 28:22).  Negative public opinions should never determine truth as seen here.

3.  Superstition.  Festus told Agrippa of accusations toward Paul, “But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive” (Acts 25:19).  Attackers of all religious teaching, including the gospel, hold that religion is merely the cults of masses who find it their way to cope.  In other words, it is the opiate of the people.  The gospel is the truth (cf. Acts 26:25) and should never be made parallel to any false devotion.  The message and implications of the death, burial and resurrection of Christ are established upon facts revealed by the Holy Spirit (cf. 2 Peter 1:19-21).  The truth in Christ is nowhere to be compared with any superstition (cf. Acts 17:18-31). 

Jimmy Clark