by Steve Reeves
Synopsis: The work of an evangelist requires courage to confront and rebuke error. He must also patiently use the word of God to reprove and convince the sinner of his need to repent and obey the Lord.
"Preach the word; be urgent in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching" (2 Tim. 4:2). Paul mentions four things in this passage that a preacher should incorporate when he proclaims the word: reproof (convince, NKJV), rebuke, exhortation, and teaching. I spoke to several Christians, including some fellow preachers and elders, to prepare for this article. I asked them about their understanding of the words reproof and rebuke. For some, there seemed to be a lack of clarity as to the meaning of these two words, so let us begin by defining them.
Most widely used conservative translations render the Greek word epitimao as "rebuke." Rebuke is the action of telling someone that they are wrong or at fault. The recipient may or may not be at fault. Nothing in the word proves guilt. In Matthew 16:22, Peter "rebuked" Jesus, but offered no proof (reproof or conviction) of his rebuke because there was none! Jesus was not wrong about suffering, being killed, and being raised the third day. Thus, Mark states that Jesus subsequently rebuked Peter (8:33)! Explaining his rebuke, Jesus said, "You are not mindful of the things of God, but the things of men."
Our second word, "reprove" (i.e., convince, NKJV or correct, NASU), is from the Greek word elegcho. It means to convince one of a fault, to convict the conscience, or to refute one who contradicts sound doctrine. It describes the process of taking the word of God and showing one why he is wrong. Paul uses this word in Titus 1:9, stating that an elder must be able, by sound doctrine, "to exhort and convict (ASV, NKJV), convince (KJV), rebuke (ESV), or refute (NASV) those who contradict." The Greek word elegcho also occurs in 2 Timothy 3:16, where Paul states that the inspired word of God is profitable for "reproof." Therefore, in order for a rebuke to be effectual, one must take the word of God and reprove or refute the ways of a sinner with the goal of convincing him of his need to repent.
Some men are willing to rebuke a sinner without taking the time to reprove or convince them with teaching, correction, or instruction in righteousness. Think about it in your own life. Were you ever motivated to change simply because someone told you that you were wrong without telling you why? Such action is unprofitable because it doesn't bring about a conversion. James reminds us that one who converts a sinner from the error of his way shall save a soul from death (Jas. 5:20).
Some are willing to reprove without rebuking the sinner for his sin. They will generally rebuke error, but won't apply it to specific situations or persons. Nathan, in dealing with King David's sin, didn't speak his "parable" and then tell David to go home and think about it. He said, "Thou art the man" (2 Sam. 12:7)! On the day of Pentecost, Peter didn't merely say that some lawless men somewhere crucified Jesus. He said, "You crucified and killed by the hands of lawless men" (Acts 2:23, ESV). We will never prick the hearts of men with vague preaching (Acts 2:37). Gospel preaching must be in love (Eph. 4:15) and with grace (Col. 4:6), but it must be specific and to the point!
Some minimize or omit reproving and rebuking in their preaching. They desire to preach the truth but leave error alone. Decades ago, a brother told me that if I would just tell folks what God wanted, they would know what He didn't want! Such men will preach lessons instructing men in righteousness and lessons exhorting them to greater faith, but see no need for what they call "negative preaching." However, what they call negative preaching (reproving and rebuking), is shown in Scripture to produce positive results! Peter's stern reproof of Simon the magician brought about his repentance (Acts 8:20-24). Paul's rebuke of the Corinthians in the matter of the fornicating brother (1 Cor. 5), brought about their repentance, "clearing" themselves of sin (2 Cor. 7:9-11) and leading to the repentance of the brother so the Corinthians could "forgive" him (2 Cor. 2:1-11). None of this would have taken place apart from Paul's direct rebuke (2 Cor. 7:8-9).
Some won't reprove or rebuke—out of fear. Perhaps it is fear of reprisal, like the Jews stoning Stephen upon his rebuke (Acts 7). Earlier in his letter, Paul reminded Timothy that, "God gave us not a spirit of fearfulness; but of power and love and discipline" (2 Tim. 1:7). Men of God must take courage to "reprove" like John the Baptist, who told Herod that his marriage was "not lawful" (Luke 3:19; Matt. 14:8). Some have said, "If I rebuke them, I'm afraid that I'll drive them away from the church!" However, if one is in sin and you don't reprove them, then they will "wander away" (2 Tim. 4:4, ESV), nevertheless!
Paul feared that some among the Galatians would view him as an enemy for telling them the truth (Gal. 4:16). Yet, some of them were turning to a different gospel (1:6) which would bring them to damnation (1:7-9). Paul had to warn them! He wasn't their enemy, but their friend. We should be thankful for those who would point out sin in our lives so that we may be moved to repentance! The writer of Proverbs stated, "Better is open rebuke than love that is hidden" (27:5).
Some don't want to hear reproof or rebuke because they don't wish their behavior to be exposed. Jesus said, "This is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved (i.e., exposed, NKJV)" (John 3:19-20). Lessons exposing immodesty, covetousness, gossip, error in marriages, error in worship, and any denominational error are simply not to be tolerated by some!
The godly and humble listener, however, regards a rebuke as a blessing. "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful" (Pro. 27:6). After receiving a stern reproof from Peter, Simon asked Peter to pray for him (Acts 8:24). We should have such love and humility.
The passage before us (2 Tim. 4:2) sums up the "whole counsel" of God's word (Acts 20:27). As godly listeners, we should not simply tolerate this kind of preaching, we should demand it! How else shall we be conformed to the image of God's Son (Rom. 8:29)?
The goal of every preacher should mirror the goal of our Lord. Jesus said, "The Son of man came to seek and to save that which was lost" (Luke 19:10).The gospel of Jesus Christ, the gospel that saves, is corrective in nature. It both instructs us in what we should do and what we should not do. It addresses obedience in all things and exposes all disobedience (2 Cor. 10:5-6). "Reprove" and "rebuke" are not bad, negative words. They are essential parts of God's word, which along with instruction and teaching, give the sinner a clear view of the path that leads to eternal life.
When a brother is walking in sin, let all who preach not count him as an enemy, merely rebuking him, but admonish him as a brother (2 Thess. 3:15). Let all urgently, in love and patience, seek to save those in sin, "snatching them out of the fire" (Jude 23).
