Effective Witnessing without Being Overbearing or Pushy
Witnessing, in a biblical context, involves giving testimony or evidence, often concerning spiritual truths or events [4]. The concept of a "witness" appears in various forms throughout scripture, from physical markers like Abraham's heap of stones to the verbal testimony of individuals [4]. In the New Testament, particularly, witnessing takes on the meaning of proclaiming the good news of Christ [1].
The Bible emphasizes the importance of truthful and accurate witnessing. Proverbs 14:5 states, "A truthful witness will not lie, but a false witness pours out lies" [3]. Similarly, Exodus 23:1 cautions against spreading false reports or assisting in the prosecution of an innocent person through false testimony [13]. This principle extends to judicial proceedings, where multiple witnesses were often required to establish truth, as seen in Numbers 35:30, which states that "one witness shall not testify against any" [12]. The concern was that a single witness might be mistaken, prejudiced, or malicious, whereas multiple testimonies would increase the likelihood of discovering the truth [12].
When considering how to witness effectively without being overbearing or pushy, several biblical principles and interpretations offer guidance. The Apostle Paul, for instance, declared the testimony of God "not with excellency of speech" or rhetorical arts, but with a focus on the message itself, recognizing its inherent excellence [14]. This suggests that the power of the message of salvation in Christ is paramount, rather than persuasive human eloquence [14].
The concept of sin is central to understanding the message that Christians are called to witness. All human beings are considered born sinners [5]. The Bible describes sin not merely as isolated acts but as a fundamental condition and a rebellion against God [9, 10]. For example, the first sin of Adam and Eve is interpreted not just as eating forbidden fruit, but as a profound act of self-love, dishonor to God, ingratitude, and disobedience [8]. Sin is also described as "vanity" or "all sorts of sinful acts" [6]. The Apostle John distinguishes between having "no sin" (referring to the corrupt old nature) and "not sinned" (referring to the commission of actual sins, even after conversion) [11]. The universal nature of sin means that both Gentiles and Jews are "under sin’s power and cannot find favor with God by any action of their own" [10]. This understanding of universal sinfulness underscores the need for the "good news" that Christians are called to share [10].
The call to witness is not to be a source of shame, as Paul encourages Timothy: "Have no feeling of shame, then, for the witness of our Lord or for me, his prisoner: but undergo all things for the good news in the measure of the power of God" [1]. This implies a boldness in sharing the message, but it is a boldness rooted in divine power, not human forcefulness. The instruction in Proverbs 24:28, "Do not be a violent witness against your neighbour, or let your lips say what is false," further suggests that witnessing should avoid aggression or misrepresentation [2].
The nature of God's wrath is also relevant to how the message is presented. God's anger is not a "spontaneous emotional outburst," but a "holy God’s necessary response to sin" [10]. This perspective suggests that while the consequences of sin are serious, the presentation of this truth should reflect God's holiness and justice rather than an aggressive or condemnatory tone.
The idea of being "of the devil" for those who commit sin is presented in contrast to those who "do righteousness" [7]. However, it is clarified that the devil does not "beget" or "create" individuals; rather, one becomes a "child of the devil by imitating him, not by proper birth" [7]. This distinction, articulated by Augustine, suggests that the state of being "of the devil" is a result of actions and choices, not an inherent, unchangeable identity [7]. This nuance can inform how Christians approach those who are not yet believers, recognizing their actions as indicative of their spiritual state rather than an unalterable condemnation.
Sources
- II Timothy “II Timothy 1:8 (BBE) — Have no feeling of shame, then, for the witness of our Lord or for me, his prisoner: but undergo all things for the good news in the measure of the power of God;”
- Proverbs “Proverbs 24:28 (BBE) — Do not be a violent witness against your neighbour, or let your lips say what is false.”
- Proverbs “A truthful witness will not lie, but a false witness pours out lies. -- Proverbs 14:5”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Witness — Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, "the heap of witness." as a boundary-mark between himself and Laban. (Genesis 21:30; 31:47,52) The tribes of Reuben and Gad raised an "altar" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God.”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- Numbers (Methodist/Wesleyan) “Adam Clarke on Numbers 35:30: But one witness shall not testify against any - This was a just and necessary provision. One may be mistaken, or so violently prejudiced as to impose even on his own judgment, or so wicked as to endeavor through malice to compass the life of his neighbor: but it is not likely that two or more should be of this kind; and even were they, their separate examination would lead to a discovery of the truth, and to their conviction.”
- Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 23:1: Here are, I. Cautions concerning judicial proceedings; it was not enough that they had good laws, better than ever any nation had, but care must be taken for the due administration of justice according to those laws. 1. The witnesses are here cautioned that they neither occasion an innocent man to be indicted, by raising a false report of him and setting common fame against him, nor assist in the prosecution of an innocent man, or one whom they do not know to be guilty, by putting their hand in swearing as witnesses against him, Exo 23:1. Bearing false witness aga”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”