Encouragement as trajectory in Hebrews
In my study of “The theology of encouragement in Hebrews”, I’ve found it helpful to think of encouragement as trajectory. (For more information on this study, see my posts “Theology of Encouragement in Hebrews“, “Peterson on encouragement in Hebrews“, “Mutuality“, and “A reminder of our priesthood from Hebrews“.) When I speak of a “trajectory”, I am referring to the path followed by a moving object.
In the case of encouragement, the author of Hebrews exhorts his readers along a path. This path includes both a negative trajectory (away from something) and a positive trajectory (toward something). Both parts of this trajectory are important to the author.
The Negative Trajectory of Encouragement
In the book of Hebrews, the author often exhorts his readers to move away from some attitudes and activities. For example, he uses the language of “encouragement/exhortation” in chapter 3:
But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. (Hebrews 3:13 ESV)
In this case, the readers are pointed on a trajectory that takes them away from the deceitfulness which is caused by or composed of sin.
Similarly, in other passages, the author warns his readers to move away from neglecting their salvation (2:2-4), apostasy (6:4-6), forsaking to meet together (10:25), bitterness, sexual immorality, unholiness (12:15-16), failing to show hospitality, and loving money (13:1-6).
The Positive Trajectory of Encouragement
However, the author does not want his readers to simply move away from something (negative trajectory), he wants them to move toward something at the same time. Notice, for example, following the negative trajectory of 3:13 (see above), he gives his readers a positive trajectory in the next sentence:
For we share in Christ, if indeed we hold our original confidence firm to the end. (Hebrews 3:14 ESV)
Even in these two sentences, it is clear that the author does not want his readers to simply move away from the deceitfulness of sin (negative trajectory), he also wants them to move toward firm confidence (positive trajectory).
He gives several examples of positive trajectories throughout the letter: entering rest (4:3), holding fast (4:14; 10:23), drawing near (4:16; 7:19; 10:22), going on to maturity (6:1), love and good works (10:24; 13:1), enduring (12:1), remembering others (10:24; 13:3, 7), and being content (13:5-6).
The author continuously uses examples of both negative trajectories and positive trajectories. He tells his readers to learn from these, and to follow the positive examples. I’ll examine some of those examples of encouragement later.
Participatory Church Gatherings
Andrew Wilson has created a new web site called “Participatory Church Gatherings“. This is how Andrew introduces his site:
Participatory church gatherings are meetings where individual Church members come to minister to each other spiritually, to give as well as to receive. Regardless of whether we think this sounds like a recipe for how to ruin a church or interaction in an ideal Christian community, it is actually how the churches in the New Testament ran their meetings.
He also includes this quote from D. Martin Lloyd-Jones:
Are we giving the members of the church an adequate opportunity to exercise their gifts? Are our churches corresponding to the life of the New Testament church? Or is there too much concentration in the hands of ministers and clergy? You say, “We provide opportunity for the gifts of others in week-night activities.” But I still ask, Do we manifest the freedom of the New Testament church? . . . When one looks at the New Testament church and contrasts the church today, even our churches, with that church, one is appalled at the difference. In the New Testament church one sees vigour and activity; one sees a living community, conscious of its glory and of its responsibility, with the whole church, as it were, an evangelistic force. The notion of people belonging to the church in order to come to sit down and fold their arms and listen, with just two or three doing everything, is quite foreign to the New Testament, and it seems to me it is foreign to what has always been the characteristic of the church in times of revival and of reawakening. (Knowing the Times, pp 195-6).
I’m glad to see more and more believers encouraging this kind of church meeting. As Andrew points out, it is the model that we see in the NT. Also, I believe it is beneficial for the church – both individuals within the church and the church as a community.
So far, Andrew has exegeted passages from 1 Corinthians 14, specifically 1 Corinthians 14:26. I hope he decides to include the exegesis of even more passages of Scripture.
Asking questions
I met Jack (“Flight Level Musings“) at the “Developing a Biblical Ecclesiology” seminar last March. In his latest post, “??????Questions??????“, Jack gives us a list of questions that he intends to ask people. I think these are good questions for all of us to consider:
- What does the bible say about the gathering of the saints?
- What is the purpose of the gathering of the saints?
- What is a church service?
- Is the gathering of the saints or worship service the place for believers to participate or spectate?
- What is a worship service?
- When does the worship service start?
- What does the bible say about the worship service?
I’ve been asking some of these same questions, and turning to Scripture for answers. The answers that I find there are not always what I thought I would find.
Mutuality: Dangerous, Acceptable, or Necessary
As I’ve studied Scripture to understand the purpose of the church meeting, I’ve seen the importance of mutuality. What is “mutuality”? Mutuality is the recognition that God can and does work through all of his children, and therefore, everyone should have the opportunity to edify others during the church meeting.
In most modern church meetings (of almost every denominational flavor), mutuality has been abandoned. In fact, when I ask people why only the pastor is allowed to speak during the church meeting (with very rare exception), I get one of a few answers.
1) There could be heretical teachings.
2) It would be chaotic to allow anyone to speak.
These answers demonstrate that the people believe that mutuality is dangerous and not acceptable during the church meetings.
There are other answers to the question of mutuality:
3) There are too many people in the congregation.
4) Other people are not trained or educated.
These answers demonstrate that mutuality can be good, but not necessary. Thus, in some circumstances, it is okay to abandon the concept of mutuality when the church meets.
However, Scripture seems to indicate that mutuality – mutual ministry and mutual edification – is necessary for the growth of the body. In Ephesians 4:11-16, Paul says that every member of the body must work together in order for the church to mature. In 1 Corinthians 14:26-40, Paul encourages two or three to speak in tongues (with interpretation) and two or three to prophesy (with others judging). Would Paul also apply his “two or three” rule to teaching, exhortation, etc.? Either way, it seems that Paul has mutual speaking in mind during the church meeting. The author of Hebrews tells his readers to “exhort one another daily” and to “consider one another to stir up love and good works”. This last exhortation is given specifically in relation to “not forsaking meeting together”. Thus, the context of stirring one another up to love and good works and encouraging one another is whenever believers meet together.
Scripture exhorts the church to find a way to allow mutual ministry, mutual teaching, mutual exhortation, especially when the church is meeting. Instead, in many cases, we’ve decided to set aside the instructions and examples of Scripture. While most believers would never set aside commands about murder or stealing, we’re more comfortable abandoning the exhortations toward mutual ministry when the church meets. We’re much more comfortable in allowing our circumstances or decisions (i.e. size of the congregation, tradition, education) override what Scripture teaches about our responsibilities toward one another.
I’m glad to see that more and more followers of Jesus are beginning to question how and why the church meets.
What does a non-bishop oversee?
I wrote a post about two years ago called “What does a non-bishop oversee?” I was surprised to find the verb “to oversee” (which, I thought, was used only for elders / pastors / bishops / overseers) applied to all believers in Hebrews 12:15. Last week, I had another discussion about this same verb and verse with a friend of mine. So, I thought this would be a good opportunity to re-run this post.
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What does a non-bishop oversee?
A few weeks ago, I posted a blog called “What does a bishop oversee?” In this post, I suggested that the επίσκοπος (episkopos) / επισκοπÎω (episkopeo) word group, when used in Scripture for Christian leaders, should be translated “looking after people” or “being concerned about people” as opposed to “overseeing an organization”. I followed this blog with an example (a negative example, from my point of view) in a post called “The Church or the Organization?” I was surprised at the response to this blog post (three times the page views and comments of the next most viewed/commented post). I did not originally intend to discuss the church / organization dichotomy. Instead, I was heading in another direction, which began in a post called “Leadership, Obedience, and Authority…” I will continue in the original direction in this post, which is looking at Christian leaders and their function and operation among the church.
In this post, I would like to continue to examine the επίσκοπος (episkopos) / επισκοπÎω (episkopeo) word group. Specifically, what does this word group mean for those who are not elders/bishops? Or, does it apply to non-elders/non-bishops at all?
Apparently, the author of Hebrews believes that this function does apply to all believers. For example, consider this passage:
Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it [from επισκοπÎω] that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. (Hebrews 12:14-16 ESV)
If you need to check the context, read from Hebrews 12:1. It is clear from this context that all believers are in view, and all believers should be “looking carefully” (as the NKJV translates the participle επισκοπÎω in 12:15).
Commenting on the word επισκοπÎω in 12:15, William Lane says in the Word Biblical Commentary:
The call to vigilance expressed in επισκοπουντες [that is, the participle of επισκοπÎω] refers not to some official expression of ministry but rather to the engagement of the community as a whole in the extension of mutual care (cf. 3:12-13; 4:1; 10:24-25). Christian vigilance is the proper response to a peril that poses an imminent threat to the entire community… In view of this very real danger, the members of the house church are urged to vigilant concern for one another. [451-52]
Thus, Lane understands the verb επισκοπÎω to mean “to show vigilant concern”. This is very similar to the definitions that I suggested in my previous post (“What does a bishop oversee?“): “to look after” or “be concerned about”. In this case, it is clear that the object of concern is not an organization, but the people (that is, the church) themselves. Believers are to show concern for other believers so that they do not fail to obtain the grace of God, so that no root of bitterness springs up, and so that they are not sexually immoral or unholy.
If all believers are “to show vigilant concern” for other people, could it not also be that bishops and elders are “to show vigilant concern” for other people (Acts 20:28, 1 Peter 5:1-2)? Once again, I suggest that this is quite different than “overseeing an organization”; yet, this is the way the verb επισκοπÎω is often presented when it comes to Christian leaders. Perhaps, elders are supposed “to show vigilant concern” for other people not because they are elders, but because they are believers. In fact, they should be more likely “to show vigilant concern” for others because they are supposed to be good examples of what it means to follow Christ and obey Him.
The important thing to realize in Hebrews 12:14-15 is that it is our responsibility to be concerned about one another. This is not only the responsibility of Christian leaders. However, we all realize that there are occasionally hindrances and obstacles that prevent us from showing proper concern for our brothers and sisters in Christ. Sometimes, those hindrances and obstacles are in our lives; sometimes, they are in the lives of others.
What are some of the hindrances or obstacles to showing vigilant concern for other believers? How can we overcome some of these hindrances and obstacles?
Mutuality
I’m working on a post about the necessity of mutuality – that is “mutual” edification, not just edification; “mutual” exhortation, not just exhortation. I’ll probably be ready to publish that post in another week or so. But, in the meantime, here’s a quote from my research on the theology of encouragement from the Book of Hebrews:
The reason the meetings of the assembly are not to be neglected is that they provide a communal setting where mutual encouragement and admonition may occur… The entire community must assume responsibility to watch that no one grows weary or becomes apostate. This is possible only when Christians continue to exercise care for one another personally. (William L. Lane. Hebrews 9-13, in Word Biblical Commentary vol 47B. Dallas: Word Books, 1991, 290)
But, what if the “meeting of the assembly” is not a “communal setting where mutual encouragement and admonition may occur”? It seems that today it is very possible (perhaps probable?) that believers can continue to gather together without any expectations (from themselves or others) that they are all responsible to encourage one another.
Fellowship of Faith
A couple of years ago, we started meeting together with people in our home on Saturday evenings. I wrote about the first get-together in a post called “Fellowship of Faith“. This time of gathering informally with other brothers and sisters was very encouraging for me. In the next few weeks, we are going to start doing this again. This time, we’re going to alternate meeting in our home and meeting in the home of two or three other families.
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I probably should have written this post before my last post called “Fellowship of Faith Prayer“, but I didn’t. This post will probably explain why the prayer meant so much to me.
Last night – Saturday – several people came over to our house. There were five families (counting our family). We shared what I would call (and what others there called) “biblical fellowship”. We ate together. We talked to one another. We shared our testimonies and struggles. We prayed for one another. Several people taught, but there was no teaching time. Several people shared how God had convicted them, but there was no confession time. Several people encouraged others, but there was no exhortation time. Instead, we simply came together as brothers and sisters in Christ with no agenda other than interacting with one another as brothers and sisters in Christ. (If that sounds repetitive, it was planned.)
You see, the people that sat around our living room last night came from different parts of the country, and even from different countries. Some have followed Christ for many years; others have not been following him very long. Some are new parents; some do not have children; others have been parents for several years. So, we were a diverse group. However, we shared something in common: we have a “fellowship of faith”, and our hearts were greatly refreshed by our brothers and sisters (Philemon 1:4-7). We share the one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all (Ephesians 4:4-6). There is no other commonality that can bind a people together like the fellowship of faith.
We plan to continue inviting people to our home on Saturday evenings. We told the ones who were there last Saturday that they were all welcome to come back at any time. However, we did not want them to think of this as an obligation. Instead, they were welcome to come back whenever they desired to build up other believers and to be built up in return.
I don’t want to talk too much about the particulars of what we did – that’s how “Models, Methods, and Forms” get started. Plus, I expect that next Saturday will be different. Why? Because God is not dead, but living. This week, he may work in people’s lives differently that he did last week. There will be new faces, new struggles, new Scriptures, new exhortations, new mercies. I look forward to that expectantly… and, to be honest, a little anxiously. When we don’t rely on our models, methods, and forms – when we only rely on the Spirit moving and directing his people – we do not know exactly what will happen. But, I do believe that we can trust God to provide what we need.
So, for those who shared their lives with us last Saturday night: Thank you! You greatly encouraged me and my family. For those who may join us this Saturday night: I’m looking forward to how God uses you in my life. I’m also looking forward to how God may use me in your life. Let’s come prepared for “biblical fellowship” and let’s live together this Spirit enabled “fellowship of faith”.
Speaking of encouragement
Did you see this post from Chris at “Filtering Life through the Cross” called “A Word of Encouragement“?
This past Sunday morning as I was preparing to gather with the church I was standing at the door greeting people as I usually like to do. This day woould be different from the others. A sister in the Lord appraoched me and began to inform me of a group of other sisters in the Lord of which she is a part. They challenged one another to speak a word of encouragement to someone this week. She went on to inform me that she prayed to seek God’s guidance as to who it was that He wanted her to speak a word of encouragement. I was the one who came ot her mind. She proceeded to tell me that I was a blessing to her at a corn-beef and cabbage dinner that was hosted by our women’s ministry a few weeks ago. After the dinner ended I stayed behind and proceeded to help with taking down and puuting away tables and so forth. But what she said next was really the word of encouragement to me. She said, “I was really blessed by you becasue you choose to stay behind and help clean up. It is as if you are one of us, not seperate from us and tht really means a lot to me.” Even though I am called to serve the church, I am no different from the rest of the church. I am no better; I am no holier; I am not more sanctified; I do not have a more direct line to Jesus than any other Christ-follower. I was encouraged and blessed by this sister on that morning. For all the things I do wrong, sometimes I get it right.
I pray that I will grow to reflect more and more the humble servant-leadership that our Lord calls us to exemplify in our day-to-day lifestyle.
I like that prayer.
Peterson on Encouragement in Hebrews
In his article “The Ministry of Encouragement” (in God Who is Rich in Mercy, Eds. Peter T. O’Brien and David G. Peterson; Grand Rapids: Baker, 1986) David Peterson writes about the use of the verb “to encourage” and the noun “encouragement” in Paul’s letters and in the Book of Hebrews. Concerning the book of Hebrews, he writes:
One of the features of Hebrews is its emphasis on the care that members of the church should have for each other. They should take care lest there be in any of their number (3:12) an evil, unbelieving heart, and exhort one another lest any should be hardened by the deceitfulness of sin (3:13). The writer’s desire for each one of them to show “the same earnestness in realizing the full assurance of hope until the end” (6:11) leads him to challenge them to minister to one another again in 10:24-25 and in 12:12-17. The last passage echoes particularly the sentiment of 3:12-13 by challenging them to “take care” lest anyone “fail to obtain the grace of God” and any “‘root of bitterness’ spring up and cause trouble, and by it the many become defiled”… (244; italics in original)
In this connection it is interesting to recall the writer’s statement about his readers in Heb 5:12. Sufficient time has elapsed since their conversion to Christ for him to say “you ought to be teachers”… [T]he wider context of Hebrews would suggest that the writer is not simply concerned about their professing and propagating the faith to unbelievers but about their teaching one another by means of mutual exhortation to hold fast the confession of their hope without wavering… (244-45; italics in original)
At the conclusion of the central doctrinal section of Hebrews the exhortations of 10:19-25 draw out the practical arguments of the writer’s teaching about the death of Jesus and his heavenly session. The third hortatory subjunctive [command] in the sequence urges the readers: “let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near”. The appeal to “consider one another” implies thoughtful reflection and recalls the use of the same verb in 3:1 (“consider Jesus”) and the challenge in 3:12 to “take care” with respect to the spiritual health of the congregation. The expression “to stir up one another to love and good works” indicates the need for Christians to be constantly roused or provoked by one another to godly living, no matter how much they have demonstrated “love and good works” in the past… The concept is not that of self-protection by staying in the fold but of a positive responsibility to minister to other Christians. (245)
And his conclusion:
Hebrews teaches that mutual exhortation in a congregation is essential as a means of dealing with problems of unbelief and temptations to apostasy. It is the divinely appointed means of encouraging believers to persevere in the faith. (249-50)
I am enjoying my study of the “Theology of Encouragement in Hebrews“!
Theology of Encouragement in Hebrews
I was excited to get back my first paper in Biblical Theology. I wrote about using discourse analysis (macro-structure analysis) in biblical theology. My professor said that it was well conceived and well presented. This is a very good thing, because I plan to use this methodology in my dissertation.
Now, I’m preparing for my next paper in Biblical Theology. This paper will also be part of my dissertation. I’m looking at the theology of “encouragement” in the Book of Hebrews. “Encouragement” shows up in several important sections of the Book, perhaps the most important being the author’s own statement about the purpose of this book:
I appeal to [encourage] you, brothers, bear with my word of exhortation [encouragement], for I have written to you briefly. (Hebrews 13:22 ESV)
Here are the other passages in Hebrews that includes the terms for “encouragement”:
Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort [encourage] one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. (Hebrews 3:12-13 ESV)
So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. (Hebrews 6:17-18 ESV)
And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Hebrews 10:24-25 ESV)
And have you forgotten the exhortation [encouragement] that addresses you as sons? “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. (Hebrews 12:5 ESV)
I urge [encourage] you the more earnestly to do this in order that I may be restored to you the sooner. (Hebrews 13:19 ESV)
These verse include the “encourage”/”encouragement” word group. Certainly, these are not the only passages in the book of Hebrews that talk about encouragement, but these passages will be the beginning of my research.
I will study each passage in its immediate context and within the context of the book as a whole (macro-structure analysis). From this analysis, I plan to put together (synthesize) a theology of encouragement for the entire book.
From the beginning, it is interesting to note the range of the uses of these terms in Hebrews. Also, it is interesting to note that God, the author, and the readers are all responsible for encouragement.
I’ll keep you posted about my research, and will probably include a few interesting quotes from time to time.