The Offense of Our Witness
Alan Yerkey
Table of Contents
The Offense of Our Witness
We are not to be afraid, that if by the Spirit in sharing the truth of the Gospel with someone, they might become offended. Neither are we to fear that, if truly led by the Spirit in our witness and ministry among other believers, a brother or sister might take offense at something we do in encouraging them to holy living. We are to be faithful in either situation, as our Lord would have our witness and ministry to be. However, there is a major difference between the offense of either the cross and that of Scripture, and what may be an offense in a Christian’s witness (Jas. 2,3). And we must always remember that it is not just the words that come from our mouth, but also our actions both alone and before others that make up our true witness. This is something many believers think is obvious, yet many do not seem to understand to what extent it is meant (Matt. 10:24-33; Luke 12:4-9).
Often we do not respond properly to someone when the question they ask, or their reaction to one of ours, seems offensive to us. This is sometimes because of our own lack of understanding as to what may actually be going on, and our pride then becomes an issue in feeling we are personally being attacked. Instead of then reflecting the grace and peace our Lord would have from us in our witness, many believers lash back at them for the insult given. It happens far more than we would like to admit, even when the other person didn’t intend to cause such an offense to us. But it is not to be about us, but about Christ and the Father (John 5:17-30; 14-17; Rom. 14:7,8; 1 Cor. 6:20).
Even when the insult is intentional, we are never to respond in like manner. An example of such so often seen to lead one witnessing to a non-believer into such an attitude, is when the non-believer states that only ignorant or foolish people believe in God. Instead of the believer feeling blessed in being considered worthy of suffering insult for Christ’s sake, many respond by quoting certain Scripture, such as, “The fool has said in his heart, there is no God” (Ps. 14:1; 53:1). This then only strengthens the contention between the two, regardless of the Scripture being of absolute truth, due to the attitude in which it may be given (Prov. 12:18). From there it often becomes nothing more than a bully match, seeing who can insult the other the best. Sadly, this happens even in witness and ministry between believers, when not acting by the Spirit in a word intended as an exhortation or admonishment. This should not be (Luke 6:27-36; Rom. 12:14).
Our basic intent in any interaction with either a non-believer or believer should be the same. It is to show the love and light of Christ: to encourage, exhort, admonish, rebuke if necessary, with all truth and love, as to the salvation and hope that is ours in Christ (Matt. 28:19,20; 2 Tim. 4:2; Eph. 5:8-21). This is what we should display in our witness, and what we should expect for ourselves from other Christians. It is in the latter aspect that we hold each other accountable to all that we have been given of our Lord. Whenever we may be of an offense to someone, it is not to be with malice or of purposeful intent. But while God’s Word may be offensive to many, it is often the way in which it is presented that is the actual offence. This can be true at times of even the more experienced among us.
If the Word itself offends, it is its offence. It is God’s testimony to the one it offends of the wrong that is in their life—it is His Spirit’s ministry to perhaps lead them to repentance (Rom. 2:3,4). If it is our offence, in the attitude with which we have presented its truths inappropriately, we bear that burden. Scripture must be presented in context. It is not just to be in consideration of the passage and book in which it appears, but with the Bible overall, and in its proper application to the discussion or problem at hand. It should not be used in single verse of either condemnation or permission. It must be complete. And it must be given with truth to the heart of the Spirit and according to His direction: with genuine love, in meekness and humility, and with compassion and understanding. In a word of correction to another, it is to think of ourselves, “If not for the grace of God, it would be me” (Gal. 6:1,2; Eph. 2:8).
Humility
An immediate way that our witness may be an offence, is when we are asked a question that we are either uncomfortable with or that we do not personally know the answer to. This is because too often we will try to give an answer that we think they may want to hear, one we ourselves think they “need” to hear, or else we try to change the subject to keep from feeling uncomfortable ourselves or even to keep from having to admit that we don’t know (Prov. 18:13). The person we are sharing with then feels offended because of our apparent lack of concern in understanding what they are actually asking, or because of what they may perceive as arrogance on our part by our dismissing their question in changing the subject with little or no comment. What we should actually do in such a situation is to humbly and simply admit our fault.
We are to state that we do not know the answer, or even that the subject makes us uncomfortable in discussing it. We should then either offer to find out what the answer is, or to introduce them to someone who would be better for them to discuss it with. When we have only a limited understanding on something, we are to say such. We are to look in example to those who have understanding and ability given to them among us, and act as the Holy Spirit would direct. Not to do so would solely be acting in pride (1Cor. 1:18-21).
Prejudice
Another way in which our witness may be of offence, is when we become clouded by our own prejudices towards people of certain beliefs or “lifestyles.” It would not in any way be right for us to use within our witness to others, vulgar or deliberately offensive words of our own desire in reference to their behavior, beliefs and sin. There is a difference between telling someone that their sin is an offense to God, or even that it may be a perversion of nature what they believe is right, and how it is expressed to them what we may think of them on a fleshly level (Prov. 10:18,19,32). The easiest example of this, is that it would not at all be right for us to use the common vulgarity of the world in our witness towards homosexual individuals, nor even for us to seem agitated or angered in our witness toward them because of either the blindness or blatancy of their sin. And we certainly are not to act out towards them physically.
It is a truth which cannot be denied, the wicked (of any kind) are an abomination to God. However, it is not the actual individual themselves, but their actions, and the thoughts and intents of their hearts. Just as it is ours whenever we walk according to the flesh (Gal. 5:16-24). The person has the same offer of grace and forgiveness as we ourselves have received, and this we are to reflect. This is the call for repentance; this is the needed call for the Gospel and the command that it be shared and taught (John 3:16,17; 1 Cor. 6:9-11). It is of love, out of privileged desire, in being called according to Christ’s name as the children of the Father that we do so.
There is no place for deliberate insult. Absolutely no place for malice. Insult given as such is based upon our own personal disgust for something, and not due to God’s hatred of evil. It is even of our pride. We are to do good, and to hate evil. We are to love what God loves, and to hate what He hates. Not doing so is itself rebellion. But we are to have the same long-suffering and care towards a sinner as God Himself has towards us. We are to see them needing to be bathed in our Savior’s Precious Blood, and not as in their “needing” to be condemned to the lake that burns with fire and brimstone—deliberate in our witness to offend because of what we may think of their person (Prov. 26:20-26; 1 Cor. 14:20; Eph. 4:29-32; Ezek. 18:23-32; John 3:14-17).
How would we show repentance over all that God has told us we are or have ever been, if we show in our witness to others a prejudice or disgust against them? It cannot be done. We must show in our repentance the first exercise of love. This is godly. We are to think of their person as Christ thought of us (Phil. 2:1-8; 1 John 3:16; 4:7-19).
Self-Sacrifice
I was molested and abused. Many times, I even went looking for such, allowing it to continue into my 20’s—thinking it was the only way I had worth or could be loved. If I held in disgust to what I thought of the individuals responsible at the time, or what I myself was then responsible for, of what good purpose would my witness be towards them of God’s love and forgiveness? I hated myself and I hated them. If I spoke to them in the context of their perversions as their being lost and unable to be redeemed, or even my attitude towards them would suggest such, what does that say of my belief in the Gospel and the atoning power of our Lord’s sacrifice or of my redemption therein for my own sins? If I do not fully forgive them with it truthfully being manifest in my witness as certain, what “love of Christ” do I express?
Righteous indignation is no exception. To be outraged at something which is truly an offense towards God is fully what is right. Even in this, however, the anger which is expressed must have its limit. It is not to be of ultimate harm, nor such as being held grudgingly as an offense even if it is an attack against our person. It is an offense to God. It is for Him to settle. We have no claim to ourselves; we are Christ’s. Our witness is to be for their benefit, to perhaps draw out their repentance towards God in Christ through Christ being manifest in us (Gal. 2:20; 2 Tim. 2:24-26). This is longsuffering—it is not just patience, but true love that extends itself to the life of the individual in hopes to see them found in Christ, and regardless of the personal cost to ourselves in doing so. We are to reflect this fact regardless as to whatever our own prejudices or weakness might be due to past grievances of others towards us (Luke 6:27-38; Matt. 5:43-48).
If it is toward another believer, the longsuffering we are to have is in hope to win them back to a godly life. It must also be stated however, that there is to be no confusion between forgiving someone and holding them accountable in discipline. God’s discipline of us is to teach and correct, it is to guide and lead us in the way which is right (Heb. 12:11). His forgiveness is always there for us; so must ours be towards another. We are not to “withhold” forgiveness, in the sense of making it dependent upon their admitting their wrong before it is known that forgiveness is available to them. It must be in the heart. However, the fellowship which is to them must be withheld until the admission is made and evidence is shown as to the truth of their repentance. How is this, if God’s forgiveness itself is not dependent upon either our acceptance of it or of any working of our own? True, but the results of the free offer of it cannot be given and enjoyed without the acknowledgment of our guilt and sin in the death of Christ as our Substitute (1 Cor. 5:1-5; 2 Cor. 2:5-11; 7:8-11; Matt. 18:21-35).
There is no bitterness or resentment which accompanies God’s grace and forgiveness towards us—He does not hold the slightest grievance against us for the life of His Son given on our behalf. It is that we are not only accepted in Christ, but we are cherished in the Beloved. Our witness should reflect this same grace and forgiveness, we should cherish others the same. Just as we find ourselves to have peace with God, so should others have peace in relationship with us.
I have learned that whatever someone’s past may have been (or what they may currently be responsible for), I am to have no opinion of it as it pertains to their “worth” on a human level. It is not for me to express my contempt or disgust with any offence, if not to express the full grace and salvation of Christ available as well. I am not to prejudice myself by sharing the Gospel, or even fellowship, with only those who I am accepting of their past. I am to look beyond the offense to Christ (2 Cor. 5:14-19).
We are to own and share Christ with all (Jas. 2:1). It may truly be a disgusting offense a person is responsible for; if repentant in Christ, it is a brother or sister we are to accept washed and cleansed by our Lord’s precious blood. If it is someone looking for hope, it is as the leper our Savior would have us reach out to with the Gospel and touch, with loving compassion, regardless of any reproach being known in doing so (Mark 1:40,41). Any opinion we may have regarding their past, their sin, is only to be expressed in the same Word of Grace spoken to us as well: “For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:6-8).
If we are to fulfill God’s will for us, our Lord’s will, that we be as one in Him in love, we cannot in any way keep a repentant and confessed brother or sister at arms length. Nor can we withhold from those we witness to the love and grace Christ continually shows towards us, simply because of what we may feel of their sin being more than we can handle. We are to love as God loves (1 John 4:10,11).
To be bold in our witness is one thing, but boldness does not imply the need to offend in order to get “our message” across. It does not mean abrasiveness either: but in meekness and humility living our witness before others regardless of the turmoil and persecution we may suffer because of it. Just as Stephen, we look to heaven for our blessing and strength: undaunted before his audience, free from malice and spite in his strongest statements, and full of charity and grace even in the moment of death at the hands of man. As Christ called out from the cross, “Father forgive them, for they know not what they do” (Luke 23:33,34), so is His call and strength to His disciples to do the same. “Lay not this sin to their charge,” was Stephen’s testimony of grace in Christ. This is to be us as well (Acts 7:60; Heb. 12:3,4).
The Rule of Witness
God’s Word is our rule: if it is to be of an offence, it is for Him to lead and convict the one offended as He would, properly having it presented according to His Spirit moving within us. Never is it to be a “moving” of our own (Jas. 4:10). It is a hard and difficult lesson to learn, especially when one is in the youth of their new birth, when they desperately want to go out and share with everyone the new life and joy that they have been given in Christ. But it can be even harder at times, when we are older and have become “set” in our ways of witness, and our pride can see nothing wrong with the offense we may cause because of it. We must put God in control over everything at all times, especially in what we strive for our witness to be if it is to be led of the Spirit to bring others unto Him. It is His message. It is to be His Spirit: to be Christ within showing His grace in love towards others, not our activity in our witness to others of what we might think is necessary to be said or done (2 Cor. 6:1-10).
Just as we trust God with our own lives, we must trust Him with others: we can do nothing of true good on our own. There is no witness that we can have, no words we can utter to encourage one towards true life and godliness, without our Savior Himself being our focus and strength (Phil. 2:13). He is our Reliance, our Advocate, our Love. All our relationship to Him, the longing and desire of our heart, His witness in our walk, is to Him in worship, thankfulness, praise and prayer (Rom. 12:12; Phil. 4:6,7). This is the beginning of any true service we can have. It is this that testifies as to whether we are living in the immediate expectancy of His return at any moment, or if we believe the Lord “delayeth His coming” (Luke 12:45-48).
Our witness, as much as lies within us, is to be of peace. It is absolutely arrogant for someone to think that they are operating in the Spirit simply by their use of Scripture, without any care given as to if their manner of presentation is an offense to someone. However, if the Word itself is the offence, it will be faithful in its course; it is just not to be of intent as ours.
“The Devil is never more powerful then with a Bible in his hand”—Satan himself knows the Scriptures, and he is fully capable in his use of them to deceive even the more experienced among us should we give room to his lies. His only power in this world any longer is what we give him in our lives by his catering to either our lust or our pride, or in our desire for revenge when we feel that we’ve been wronged. This is why it is of such certain truth that we must live by the Spirit, and not by how our flesh would have us (Rom. 8:1-5). And this is to be key in our witness. It is for Him, for Christ, not for ourselves.
Christ’s Mantle
To use an old expression of putting on the “mantle” of another person, it is not just wearing their garments (coat or robe). In the case of a ruler or judge, it would be acting with the same power and authority of the ruler or judge themselves. In the case of an ambassador (witness) acting on behalf of another, it would be to act in the same character and person as that individual. This is of example in Scripture in 2 Kings 2:1-15, between Elijah and Elisha, as also that Christ Himself bore the Mantle of His Father (John 5:17-47; 6:27-57; 14:1-11; 17:21-24; Heb. 1:1-3).
How this has to do with our subject is in direct relation to what it means to believe on the Name of Jesus Christ. To truly believe on His name, to confess Him before others, is not a declaration simply made by words alone. It is action. It is to put on His mantle as a witness before all. This is not meaning to have His power and authority in likeness to His place in the Godhead, but to act in the character and person of Christ as both servant and child in doing the will of the Father (2 Cor. 5:20,21). It is not of outward appearance or a “covering” of our own works and attempts at righteousness, but an inward state of having His person and character alive within us and the fruits produced thereby.
It is fruit, not based upon the changing emotions of the day, but of true love in action of the will of the believer being given over to the Spirit of God within. It is not about feeling good from a human standpoint, but knowing and doing what is right from a Godly one (2 Pet. 1:5-15). It can only be such if we live after Christ—fully surrendered to His Spirit, His heart. As Paul so beautifully said, “that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death” (Phil. 3:10).
As was noted previously, concerning Stephen’s testimony, there was neither malice nor spite, no animosity in his words towards his murderers. If human emotion had ruled in his heart, he would have most likely acted in defense, lashing out with curses and violence. But this is not the Christian’s witness and testimony. It was of love, it was of Christ. If our love toward others is Godly, it will be both a blessing and joy even if it leads to our death in this world (Acts 7:55,56; Heb. 12:1-3; Ps. 116:12-15).
When His disciples had asked if they should call fire down from heaven to consume those who refused to receive Him, Jesus rebuked them. He had set His face “like flint” to His purpose in Jerusalem, to His death on the cross. There was nothing that would hinder Him from His glory. If Jesus would have allowed His disciples to such destruction, how would He be the One set for the salvation of man? Even to those known to worship that which they did not know, Christ’s salvation was to be manifest. How could we be seen as His representatives if we walked in any way different than from the same peace and love of the Lord? (Luke 9:51-56; Is. 50:4-11; John 12:23-33; John 4:19-26; Acts 8:5-8)
“And the servant of the Lord must not strive; but be gentle unto all, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will” (2 Tim. 2:24-26).
This is to be our witness, and if it is at all to be of offense to someone, it is to be out of kindness and well doing in the same character and person of our Lord. It is not to be of offense for any reason of our own; but to be of the Word, that if in so living out God’s commands to us in following after Christ, in presenting His Word without bias in true love, we should count it all joy in being seen as worthy to suffer reproach in His Name. It must be of Christ and our Father’s love.
Let us be consumed with the Lord at all times in worship and prayer and in every action we take, giving thanks in all things, praising and rejoicing in His Name. Let all things be of Him (Matt. 11:25-30).