He Who Teaches, in Teaching; He Who Exhorts, in Exhortation
He Who Teaches, in Teaching; He Who Exhorts, in Exhortation
Here we find that the Apostle distinguishes between exhortation and teaching,
although both fall under the “ministry of the word” (Acts 6:4). He also distinguished between them when he said to his disciple Timothy: “Teach and exhort these things” (1 Timothy 6:2). He likewise made this distinction when explaining the gifts of the Spirit, saying: “For to one is given by the Spirit the word of wisdom, to another the word of knowledge” (1 Corinthians 12:8).
What, then, is the difference between exhortation and teaching?
Exhortation touches the emotions and feelings, whereas teaching addresses the mind through persuasion.
Exhortation belongs to the realm of spirituality, while teaching belongs to theology, doctrine, and the like.
Exhortation urges one to walk in the way of God, while teaching explains and confirms, laying down methods, means, rules, foundations, and reasons.
Exhortation may be carried out by many: parents, friends, and spiritual guides, as well as preachers. Teaching, however, is not for everyone.
Teaching in the Church is entrusted only to faithful people whom the Church deems worthy of this responsibility.
In this regard, Saint Paul the Apostle says to his disciple Timothy the bishop:
“And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Timothy 2:2).
For if a teacher is not competent, he may fall into heresy or error and perhaps spread it among many, thus becoming a danger to the Church, as happened with Arius, Macedonius, Nestorius, and others. Therefore, Saint James the Apostle says:
“My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. For we all stumble in many things” (James 3:1–2).
Thus, teaching is not for everyone. Whoever errs in teaching exposes himself to a greater judgment because he causes others to stumble. This applies to all who intrude into the field of teaching and speak in theology and doctrine without knowledge and without being commissioned by the Church.
In this regard, Saint Paul the Apostle says:
“How then shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent?” (Romans 10:14–15).
Therefore, one must be sent by the Church in order to preach and thereby receive authority for teaching.
The teacher is the one whom the Church appoints as a teacher and sets apart for this responsibility. Concerning such a position, the Apostle says:
“He who teaches, in teaching” (Romans 12:7).
We may ask: when did Saul of Tarsus (the Apostle Paul) begin his teaching mission?
Scripture says that while the ministers of the Church “were ministering to the Lord and fasting, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them.’ Then, having fasted and prayed, and laid hands on them, they sent them away. So, being sent out by the Holy Spirit, they went down to Seleucia” (Acts 13:2–4). Through this ordination and mission, Paul began his teaching ministry.
The first Teacher in the Church was the Lord Jesus Christ Himself.
They called Him “the Good Teacher,” and He taught “as one having authority, and not as the scribes” (Matthew 7:29). He corrected erroneous interpretations of the Law and established the correct understanding, saying with authority:
“You have heard that it was said to those of old… but I say to you” (Matthew 5).
He also rebuked the scribes and Pharisees for their false teaching, calling them blind guides, and saying that by their teaching:
“You shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in” (Matthew 23:13, 16).
The Lord established His holy Apostles as teachers, spreading the proclamation and the good news of the Kingdom and carrying His teachings and commandments to the people.
He said to them:
“Go therefore and make disciples of all the nations… teaching them to observe all things that I have commanded you” (Matthew 28:19–20).
And He also said:
“Go into all the world and preach the gospel to every creature” (Mark 16:15).
Thus, the Apostolic Fathers became the first teachers in the holy Church, traveling everywhere to spread the faith. As the faith spread, they needed assistants to teach, and the Apostles entrusted the task of teaching to the bishops.
Therefore, they required that a bishop be “able to teach” (1 Timothy 3:2).
Saint Paul said to Titus, Bishop of Crete:
“But as for you, speak the things which are proper for sound doctrine” (Titus 2:1).
And he said to Timothy, Bishop of Ephesus:
“Preach the word! Be ready in season and out of season… do the work of an evangelist. Fulfill your ministry” (2 Timothy 4:2, 5).
With the expansion of ministry, teaching then extended to priests and deacons.
Thus the Apostle said:
“Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine” (1 Timothy 5:17).
We know how Saint Stephen, the first deacon, also engaged in teaching. He stood against three synagogues of Jews who disputed with him, “and they were not able to resist the wisdom and the Spirit by which he spoke” (Acts 6:10). Stephen delivered a speech that demonstrated the depth of his teaching, and the Jews could not endure his teaching and rebuke, so they stoned him (Acts 7:54, 57).
The early Church Fathers—patriarchs and bishops—were also teachers.
They were called the Doctors of the Church, from which the word doctrines is derived. Among them are Saint Athanasius the Apostolic, Saint Cyril the Pillar of the Faith, Saint Basil the Great, and Saint Dioscorus, whom we call in the Divine Liturgy “our teacher Dioscorus.” We commemorate each of them at the end of their homilies with the phrase: “Let us conclude the homily of our holy father… who enlightened our minds and the eyes of our hearts with his beneficial teachings.”
We note here that the Fathers combined exhortation with teaching.
Their preaching was not mere emotional speech, but was founded on principles of teaching and persuasion. As Saint Paul said to Timothy:
“Convince, rebuke, exhort, with all longsuffering and teaching” (2 Timothy 4:2).
He also said:
“Teach and exhort these things” (1 Timothy 6:2).
And he said of the bishop that he must be “holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9).
Thus, exhortation and teaching may be combined, so that exhortation toward virtue is grounded in sound doctrinal foundations.
Exhortation
“Or he who exhorts, in exhortation” (Romans 12:8), that is, in guiding people to virtue and reconciliation with God.
Saint Paul says that God “has given us the ministry of reconciliation… Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God” (2 Corinthians 5:18, 20).
Exhortation may also serve to strengthen people in the faith.
The spreading of faith comes through preaching and teaching, and then exhortation follows to confirm the faith. It was said of the people of Antioch that Saint Barnabas came to them and “saw the grace of God, was glad, and exhorted them all that with purpose of heart they should continue with the Lord” (Acts 11:23).
It was also said of Paul and Barnabas that they were “strengthening the souls of the disciples, exhorting them to continue in the faith” (Acts 14:22).
Thus we see in Saints Paul and Barnabas that each was both a teacher and an exhorter. A teacher can be an exhorter, but not every exhorter is fit to be a teacher, especially in theology. Therefore, the Apostle said:
“He who teaches, in teaching; he who exhorts, in exhortation” (Romans 12:7–8).
Exhortation, however, must have an acceptable manner.
Saint Paul says to the Thessalonians:
“We exhorted each one of you, as a father does his own children” (1 Thessalonians 2:11).
He also said to the elders of Ephesus:
“For three years I did not cease to warn everyone night and day with tears” (Acts 20:31).
And he instructed Timothy:
“Do not rebuke an older man, but exhort him as a father, younger men as brothers, older women as mothers, younger women as sisters, with all purity” (1 Timothy 5:1–2).
He also says to the Galatians:
“Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness… Bear one another’s burdens” (Galatians 6:1–2).
At times, exhortation may require rebuke.
As when the Lord rebuked Peter for rejecting the idea of His suffering and death (Matthew 16:22).
Saint Paul said to Titus:
“Speak these things, exhort, and rebuke with all authority. Let no one despise you” (Titus 2:15).
And concerning those who sin openly:
“Those who are sinning rebuke in the presence of all, that the rest also may fear” (1 Timothy 5:20).
This teaches us that exhortation and discipline may come from parents as well, and that this is not only the father’s right, but his duty. God severely punished Eli the priest because he did not discipline his sons (1 Samuel 3). The Book of Proverbs abounds with verses about the duty of parents to admonish their children and the duty of children to listen to their parents’ exhortation.
Exhortation is also a duty of mutual love:
“Let us consider one another in order to stir up love and good works… exhorting one another” (Hebrews 10:24–25).
We must also exhort ourselves:
“Exhort one another daily… lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13).
Exhortation may be oral or written.
Saint Peter says:
“I have written to you briefly, exhorting and testifying that this is the true grace of God” (1 Peter 5:12).
Saint Paul says:
“I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words” (Hebrews 13:22).
Saint Jude says:
“I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints” (Jude 3).
Saint Jude also explained different methods of exhortation for the salvation of souls:
“On some have compassion, making a distinction; but others save with fear, pulling them out of the fire” (Jude 22–23).
Finally, I wish to conclude this article with an important note:
There is a difference between ordinary exhortation and exhortation as a gift from God, and likewise between ordinary teaching and teaching as a gift from God.
In Romans 12, the Apostle places exhortation and teaching among the gifts granted to us by God’s grace:
“Having then gifts differing according to the grace that is given to us… he who teaches, in teaching; he who exhorts, in exhortation” (Romans 12:6–8).
There is no doubt that exhortation and teaching, when they are gifts, possess great power.
To be continued next week, if the Lord wills and we live.
