Saturday, March 6, 2021

Unmasking Dialectical Evangelism



In seminary and for the several years of my post-seminary career, I considered Dialectical Evangelism the only type of evangelism available:

  • The message comes from the Bible—often something like the Roman Road, the Four Laws, or Bridge to Life
  • The method comes from culture—whatever the practitioner decides is best in his or her cultural situation

The result of this synthesis of ideas was a dialectic somewhat as follows:

The reader may want to consider that, by definition, dialectics seeks to “resolve the conflict of two contradictory ideas.” Often verbs used to describe this amalgamation of differing or opposing concepts are conflate, integrate, and synthesize.

In the above scenario, the methods of evangelism are only as solid or fanciful as the practitioner. For this reason, methodologies are posited from many different directions. We studied Relationship Evangelism, Lifestyle Evangelism, Apologetic Evangelism, Discipleship Evangelism, and Servant Evangelism. Most recently added to this always growing list is Social Justice Evangelism.*

In addition, many of these practitioners disagreed with one another. There reasons for preferring their approach were usually immersed in pragmatism. “Use my method because it really works!”

Some practitioners even experiment with advocating multiple approaches. They identify diverse types of evangelism with differing characters in the Bible. Hence, these innovators posit that persons should practice evangelism only as they feel comfortable. “It is better,” they say, “to have people try something in evangelism than to do nothing.” A noble goal indeed!

All along, the same presupposition prevails. The Bible does not instruct in methodology of evangelism. Rather, Christ in His Word depicts multiform methodologies according to the presuppositions of practitioners and/or the comfort-level of the doers.

When I discovered the verb “evangelize” three times in my French Louis Segond Revisée Genève (1979), I became confused. Why had I not learned that this verb existed in the Bible? Soon the veil of cultural-conformity was removed from the practice of evangelism. Was there really a biblical verb that helped describe true biblical evangelism? Yes, it was the verb “evangelize” (εὐαγγελίζω).

Through further study, I found that this same Greek verb (behind the three French translations) was actually used 55 times in the New Testament. My curiosity was piqued. Perhaps the Bible did have something definitive to say about ever-conflicting views of evangelism methodology.

The shifting sands of Dialectic Evangelism, as taught by the sirens of culture, were excavated and substituted with the bedrock of teachings and examples from the Bible. Divine propositions replaced human intuition and insight. The removal of the dialectical element returns control of the proclamation of the gospel to Jesus Christ:

No matter how eloquent, cogent, or godly the practitioner, human frailties cannot help but muddy the waters of Great Commission activity. It is dangerous to expose the accomplishment of the Great Commission to the volatilities of human intuition. No matter how godly the practitioner, there is always the risk of shift or drift. 

Therefore, no matter how appealing, we must avoid Dialectic Evangelism whenever we recognize it. Only the biblical methodology of gospelizing perfectly synthesizes with the biblical message of the gospel.

Whatever the means, dialectic, synthesis, or integration, it is important to avoid diluting Scripture through misplaced practice.

For this reason, I am very grateful that some Evangelical Statements of Faith affirm that the Bible is inerrant in matters of both “Faith and Practice.” God makes no mistakes in communicating His gospel message. Nor does He lack in providing necessary training in how to propagate that message.

In these past ten years it has been my experience to see an increase in the practice of biblical evangelism—even as it has been under attack. Practitioners of biblical evangelism must keep pressing on. Follow the divine examples and teachings of Jesus and the apostles. There is no need to synthesize a dialectic with worldly ways.

- - - - -

*Biblical alternatives to more human approaches to evangelism may be termed: Expectant Evangelism, Initiative Evangelism, Biblical Evangelism, New Testament Evangelism, Direct Evangelism, Active Evangelism, Street Evangelism, Door-to-Door Evangelism, Street Preaching, Open-Air Preaching, Searching for Houses of Peace, Winning Disciples, Disciple-Making, and Soul-Winning.

Tuesday, December 29, 2020

Evangelism—The Christian’s Blessed Obligation!


It is indeed a great honor to evangelize others as followers of Christ. When we disown Christ before others, we bring shame on ourselves and our Savior. Evangelizing is one of those difficult blessings in the Christian life. It is a blessed obligation. Telling of Jesus results in the treasures of heaven opening before us. And yet it is often a struggle. “The Spirit is willing, but the flesh is weak.”

Promises and Blessings

God lovingly goads and guides us by promises and warnings. He clearly lays out the blessings of evangelizing:

  1. The name of Christ is lifted up. 
  2. Our spirits are lifted heavenward as we declare the name of Jesus. 
  3. The power of Satan is diminished on earth. 
  4. Lost souls hear of the only Savior of the world
  5. The Holy Spirit works in-with-and-by the Word of God to call for men to repent and believe.
  6. Supernaturally, some hearers do repent and believe. 
  7. All heaven rejoices when one sinner repents. 

All these good things happen, and only happen, when Christ’s name is openly and outwardly proclaimed—in the midst of an antagonistic and rejecting world.

Warnings and Judgments

Often the promise is not enough. Until we really engage in direct evangelism—street evangelism, door-to-door, etc.—we do not experience these above blessings. We rarely even think that they really exist, because they do not correspond to our human apprehensions. So, God provides warnings and judgments as goads to move us outside our comfort zone. He prods us, wanting us to evangelize in obedience to His will, command, and desire.

Luke 17

Luke 17 details an interesting story in the life of Jesus where He healed ten lepers. All ten lifted up their voices in unison and said, “Jesus, have mercy on us!” (Luke 17:13). Jesus commanded them saying “Go, show yourselves to the priests.” As they went, the narrative records that, “as they went, they were cleansed.” (Luke 17:14).

And yet only one of them, being healed from this incurable disease, returned and glorified God with a loud voice. He fell on his face before Jesus in gratitude, giving Him thanks. Then Jesus gave His analysis of the results of this healing:

“Then Jesus said, ‘Were not ten cleansed? Where are the nine? Didn’t any return to give glory to God except this foreigner?’ And he told him, ‘Get up and go on your way. Your faith has saved you.’” Luke 17:17-19 (CSB).

All ten were healed of their incurable disease of leprosy. Yet only one was healed of the incurable guilt of his sin. All ten reached out to the proper person, Jesus. All ten said the same words, “Have mercy on us!” Yet only one received the ultimate mercy that he really needed—being washed of his sin-soaked-condition.

What made the difference?

  1. He returned to thank the One who had delivered him
  2. He gave glory to God for what Jesus had done
  3. He fell facedown at the feet of Jesus, thanking Him.

The one leper gave open-outward-and-unashamed glory to God for his healing. He was not ashamed of his former state nor of the One who healed him. He therefore received from the Lord Jesus a spiritual and eternal healing.

John 9

This same pattern held true for the man born blind in John 9. In his case, after the man born blind was abandoned by his parents. He was ridiculed and reviled by the Pharisees. They cast him out of their presence.

It appears that Jesus waited for the moment of his exclusion to act. After he was rejected, Jesus made a search for him and found him. The Lord Jesus confirmed the steadfastness with which he testified of his healing. Here is their fascinating interchange:

  • Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?”
  • He answered and said, “Who is He, Lord, that I may believe in Him?”
  • And Jesus said to him, “You have both seen Him and it is He who is talking with you.”
  • Then he said, “Lord, I believe!” And he worshiped Him. John 9:35-38 (NKJ)

This man born blind was healed by Jesus. He had not seen who had anointed his eyes with clay. Jesus reached out to him after he was rejected by men. When Jesus spoke His true identity, his immediately response were the words, “Lord, I believe.” He fell his knees and worshipped Jesus.

It is unmistakable. Persecution or no persecution. Open and outward profession of faith in Jesus Christ coalesce in the conversion process. Salvation partners with the praise of the soul to bring glory out of the mouth of the converted. There is no exception. True salvation leads to true praise of Him who saves.

Mark 8

Jesus left us a stern warning at the end of Mark 8:

“For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.” Mark 8:38 (NKJ).

Shame leads to shame. Of the several parallel passages, only Mark specifies the earthly audience. “Whoever is ashamed of Me and My words in this adulterous and sinful generation.” There is a necessity to stand apart from the world and its conceptions. The follower of Christ is to give Him glory even in the midst of an adulterous and sinful generation.

John 12

Many of the rulers in John 12 were unwilling to pay the price. Coming out for Jesus was not an option for them. They preferred their privatized religious experience. John the Apostle, writing with divine clarity, condemned them for their half-hearted faith:

“Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.” John 12:42-43 (NKJ).

Moral requirement? Moral obligation? Moral duty? These rulers, men like Nicodemus and Joseph of Arimathea, believed in Jesus—but secretly. They thought it better to hide their faith than to openly confess Jesus before men. They had the sickness of believing without confessing!

John was not too kind in diagnosing their ailment. They had a misplaced love-affair. Their love was for the praise of the world more than it was for the praise of God.

This bleak appraisal of John can help us understand the following words of Jesus with greater contextual clarity:

“Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven.” Matt 10:32-33 (NKJ).

“Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. But he who denies Me before men will be denied before the angels of God. Luke 12:8-9 (NKJ).

“For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels.” Luke 9:26 (NKJ).

So, while evangelizing is not:

  • The trigger of our salvation
  • The effective cause of our salvation.

Evangelism is:

  • The initial confession of our salvation
  • A grateful aggregate to our salvation
  • A necessary action proceeding from our salvation
  • A constantly coexistent result of our salvation.

Is evangelizing commanded in the Great Commission? Yes, it is. Is evangelizing exemplified in the Gospels and the Book of Acts? Yes, it is. Is evangelizing discussed within the New Testament epistles? Yes, it is.

Let every reader consider owning these words of Paul in 1 Corinthians:

“For if I evangelize, I have nothing to boast of, for I am under compulsion; for woe is me if I evangelize not! For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.” 1 Cor 9:16-17 (translation mine).

Sometimes we evangelize willingly and are rewarded with great joy. At other times we evangelize against our will. In either case, we humbly obey. We gladly follow our Master Jesus who said, “I must evangelize.” Luke 4:43 [εὐαγγελίσασθαί με δεῖ]!

Monday, September 7, 2020

Understanding God’s Rhetorical Question

Who will give them such a heart to be in them 
that they would fear me and keep my commands all days, 
in order that it may go well with them and their sons forever?” 
Deut 5:29 (Lexham)

Right on the heels of the request of the elders of Israel for a Mediator (Moses > Jesus) in Deut 5:23-28, which request God determined was “good,” God then advanced the need for Someone (the Holy Spirit) to give His people a new heart (and hence the New Birth), Deut 5:29.

When handwriting or reading Deuteronomy, the request for a mediator is unexpected, but understandable. God used pyrotechnics on the mountain as He recited the Ten Commandments. The people rejected this unbuffered broadcast from God. God’s response was even more startling, “they are right in all that they have spoken.” Deut 5:28. The elders of Israel were requesting a mediator. Without knowing it, the were ultimately asking for the one and only Mediator between God and man, the man, Christ Jesus.

With growing curiosity comes the next verse. In this verse God rhetorically requests a person or Person. Deuteronomy 5:29 begins with the interrogative pronoun מִי (mi, meaning who?), which is translated in the Greek Septuagint (LXX) as τίς (meaning who, what, how). Verse 29 is translated in the Lexham Translation of the LXX, “Who will give them such a heart to be in them?”

“Who will give them such a heart to be in them?”

This verse thematically parallels Ezekiel 36:25-27, speaking of New Covenant new birth:

“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” Ezek 36:25-27 (NKJV).

The similarities are intense. The Holy Spirit inspired Ezekiel to answer God’s rhetorical question in Deuteronomy 5:29. The who? was the Holy Spirit. He would accomplish a new work “within the heart” of those who received His teaching. This work was to be accomplished by “My Spirit,” said the Lord God. God the Father asked the Holy Spirit to savingly work on His behalf for the sake of His people off the pens of Moses and Ezekiel.

God the Father asked the Holy Spirit to savingly work on His behalf for the sake of His people off the pens of Moses and Ezekiel.

Returning to Deuteronomy 5:29. Some astonishing clarity is communicated from the mouth of the Lord God. First of all, a Giver implies a gift. A gift is unearned and undeserved. A gift is free. It is given by grace alone. Second is the location of this giving activity. God’s request was for this outside party to accomplish His work in “their hearts” (plural) and “within them” (plural). God was requesting inner work—in the heart and soul of the individuals concerned—the dividing of their joints and marrow. The resulting transformation was not the activity of those receiving the heart transplant. They would only receive a new nature and become a new creation by the outside the work of the Holy Spirit.

Third, the first result of this inner change orchestrated by God but accomplished by the Holy Spirit was to give them a fear of God. “That they would fear me.” The implication of this verb appears to be a present continuous. There is the beginning of the fear of God, leading to repentance and faith. Then there is the continuation of the fear of God leading to sanctification and obedience.

Fourth, the Spirit of God residing within the people of God would assist them to “keep all My commandments.” This concept was amplified by Ezekiel in the startling verse, “I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” Ezek 36:27. God’s Holy Spirit heart-change within the people of God would "cause" them to observe His commandments!

God’s Holy Spirit heart-change within the people of God would "cause" them to observe His commandments!

Fifth came the blessing, “that it might go well with them and their sons forever.” Consider the two elements in this clause. First, the “good” in this phrase is picked up as the “eu” in the verb “evangelize” and Evangel. The announcement of this good work of the Holy Spirit was and is “Good News”—it is the Gospel of salvation. This message of Good News goes forth that it may “go well” with others. The Hebrew verb יָטַב (to be good) was translated into Greek as the adverb εὖ (good) and the verb εἰμί (to be). Here in Deuteronomy 5:29 comes the “Good” of the “Good News of Jesus Christ"!

Here in Deuteronomy 5:29 comes the “Good” of the “Good News of Jesus Christ"!

The Apostle Paul may have been thinking about Deuteronomy 5:29 when speaking to the jailer in Philippi. The jailer asked, “Sirs, what must I do to be saved?” Acts 16:30. So Paul quickly answered, “Believe in the Lord Jesus Christ, and you will be saved, you and your household.” Acts 16:31. In his response, Paul jumped from believing in Jesus to its end result as found in Deuteronomy 5:29, “that it might go well with them and their sons forever.” Thus he said to the Philippian jailer, “and you [yourself] will be saved” adding “and your household.”

God, therefore, right after the giving of the Ten Commandments in Deuteronomy 5, foreshadowed Jesus as Mediator of a better covenant (Deut 5:28) and petitioned the work of His Holy Spirit (Deut 5:29). God explained the basic elements of the gift of the New Birth. He described the gift of salvation from an exterior Giver, who first gives the fear of God, and then the ability to obey His commandments. In the New Covenant, the Holy Spirit answered God's appeal in Deuteronomy 5. He alone gives inner transformation to God’s called people.


Wednesday, August 19, 2020

22 Motivations to Memorize Psalm 119



In 22 strophes, Psalm 119 brings its reader down a path with multiple interwoven results. The meditating reader learns about a relationship with God through His words. In the original language, the reader has the opportunity to learn basic Hebrew in light of God’s working in-with-and-by His revealed words. Through immense repetition God frames the question, lays out His worldview, and draws in the reader to submit his soul to God’s perspective. 

These truths are unmistakable. In Psalm 119:

  • The question-framing comes from God;
  • The worldview is shaped by God;
  • God orients, reorients, and reshapes one’s entire perspective.

An acrostic Psalm, each of the 22 eight-verse strophes in Psalm 119 begins with a theme word or phrase by which the entire strophe is memorialized in the mind. As with the memorizing of any long portion, the first word or words of each strophe forms the mental chain-link by which the entire strophe is brought to mind. 

It is reasonable to consider that God foreordained just the right theme words which He would use to trigger the content of each strophe in the minds of those hungry enough for Him to memorize this entire psalm. With this in mind, it seems an appropriate study to consider the 22 theme words chosen by God for the memorializing of the words of this psalm:

v. 1       Blessed (אַשְׁרֵ֥י)

v. 9       How To? (בַּמֶּ֣ה)

v. 17     Do Unto (גְּמֹ֖ל)

v. 25     It Clings (דָּֽבְקָ֣ה)

v. 33     Teach Me (הוֹרֵ֣נִי)

v. 41     And Let Come to Me (וִֽיבֹאֻ֣נִי)

v. 49     Remember the Word (זְכֹר־דָּבָ֥ר)

v. 57     My portion (חֶלְקִ֖י)

v. 65     Goodness (טוֹב)

v. 73     Your Hands (יָדֶ֣יךָ)

v. 81     Longing (כָּלְתָ֣ה)

v. 89     Unto Forever (לְעוֹלָ֥ם)

v. 97     How [I Love]! (מָֽה־אָהַ֥בְתִּי)

v. 105   Lamp to My Feet (נֵר־לְרַגְלִ֥י)

v. 113   Double-Minded (סֵעֲפִ֥ים)

v. 121   I Have Worked (עָשִׂיתִי)

v. 129   Wonderful (פְּלָא֥וֹת)

v. 137   Righteous (צַדִּ֣יק)

v. 145   I Call Out (קָרָ֣אתִי)

v. 153   See My Affliction (רְאֵֽה־עָנְיִ֥י)

v. 161   Princes (שָׂרִים)

v. 169   Let It Come (תִּקְרַ֤ב).

There are many interwoven themes in this psalm, such as the repetition of “Teach me Your statautes” found 6 times. However, there is also a progression within the strophes. The first two strophes consider where and how to find the blessing of God. Strophes 13 and 14 begin by such memorable words that they generate choruses in the minds of their readers. It appears that the twentieth strophe, or the Hebrew letter “Resh,” brings the Psalm to a climax, whereby the reader calls out for salvation from God.

Psalm 119 is an immensely profound and meaningful psalm. It is well-worth the memory work of any Christian!

Wednesday, August 5, 2020

Three Experiences Volunteering with Need Him, by Derek Robinson



Is volunteering for a Christian Chatroom actually doing anything for the Kingdom? You may think there wouldn’t be much fruit. There are multitudes of resources for people to access. Wouldn’t they just google a sermon or lecture about what they are going through? Why don’t they just look up a YouTube video on following Jesus?
In my 40+ hours, I have been humbled and encouraged in the conversations that I have had with seekers, believers, and atheists. People are going to the chats, and they are asking difficult, personal questions that take a prayerful, pastoral heart. Here are 3 experiences I have had with volunteering for Need Him.
  • Seeing People Follow Jesus

One story in particular still captivates me. One woman came onto the chat discussing her past of growing up in church and hearing the Gospel. She told herself that she didn’t desire to trust in Father God because her earthly father was abusive. She wanted nothing to do with Christianity… until she had twin babies. She got to see the interaction between the father of her new babies and decided that God the Father really could be good. After we chatted, she appeared to genuinely repent and trust in the work of Jesus, and she planned to go to a church to get baptized. 
  • Shepherding Believers to Stronger Faith

One woman wanted some further pastoral guidance after meeting with her own pastor about a difficult decision she would have to make about her family and faith. She poured out her heart about her son’s rebellion and wanted some Scriptural guidance and prayer. We studied the Scriptures, talked about her son’s potential problems, and prayed for repentance.
  • Defending the Faith against Atheists

In my short time of chatting on Need Him, I have come across numerous atheists wanting to debate the existence of God—It’s more of an outright attack and intellectual bullying on their part, but I digress. These conversations have been incredibly sharpening for my own faith, and I have been able to live out 1 Peter 3:15 in my personal walk. Of course, my goal is to share faith in Christ with them, and I do, but all the while getting to take what I learned in my Apologetics Class and use it in honest defense of the faith.
God has decided to use chat rooms to further his kingdom and strengthen believers, and I have enjoyed being on the frontlines of ministry in the sidelines of a chatroom. Maybe you could become a Need Him volunteer and serve His kingdom in this seemingly insignificant but truly impactful way?

Wednesday, June 10, 2020

Evangelizology: Diagnosing the Disease of Many Questions

Evangelizology: Diagnosing the Disease of Many Questions: Sometimes in street evangelism, in the local church, or even in the classroom settings I encounter persons who pepper me with tangentia...

Diagnosing the Disease of Many Questions


Sometimes in street evangelism, in the local church, or even in the classroom settings I encounter persons who pepper me with tangential questions. I barely construct an answer to their first question when very soon another one arises. In many cases, clear biblical answers do not bring them peace. They seem to be plagued with a specific ailment—the sickness of many questions.
Paul helped Timothy diagnose this disease in persons who sometimes make their way into local churches.
“If anyone teaches otherwise, and assents not to healthful words, those of our Lord Jesus Christ, and to the teaching which is according to godliness, he is puffed up, knowing nothing, but is morbid about questions and strifes of words, from which come envy, strife, railings, evil surmisings, wranglings of men corrupted in mind, and robbed of the truth, supposing that godliness is a means of gain.” 1 Tim 6:3-5-ABPS (1913).
There exists a “morbidity about questions” as this translation puts it—or a “sickness of trifling questions.” The prognosis of this ailment implies that those struck by this disease either ignore that they have it or cannot remedy their antagonistic cognitive thunderstorms.
They convulse under the spell of an epilepsy of doubt. Never satisfied with any answer from the Bible, their “pride of life” retrieves another juicy bone of contention to overwhelm their hopeful spiritual benefactor. Are these not the “wells without water and the clouds carried by the tempest” as described by Peter (2 Pet 2:17-NKJ)?
Who are these quasi-Christians beset with this deadly disease? How can they be vetted? Is there hope for them?
These quasi-Christians sound smart. They position themselves as brilliant, using Pyrrhonic logic they destroy any and all propositions made about God or man. They cloak themselves as contemporary Voltaire’s or David Hume’s. “They have set their mouth against the heavens, and their tongue walks through the earth” (Psa 73:9).
Did Peter temporarily suffer from this ailment when he reproved the Lord Jesus in Matthew 18:22? Did not pride swell his heart after God had revealed to him the true identity of Jesus?
In an interesting portion of Deuteronomy 29, God through Moses described a disease in this same family:
“So that there may not be among you man or woman or family or tribe, whose heart turns away today from the Lord our God, to go and serve the gods of these nations, and that there may not be among you a root bearing bitterness or wormwood; and so it may not happen, when he hears the words of this curse, that he blesses himself in his heart, saying, ‘I shall have peace, even though I follow the dictates of my heart’—as though the drunkard could be included with the sober.” Deut 29:18-19.
At the root of this disease called “wormwood” was total selfishness and pride: “I shall follow the dictates of my own heart!”
God does not tolerate this ailment. He promised that he would forcefully remove this diseased branch. “The Lord would blot out his name from under heaven.” (Deut 29:20). Likewise, Jesus borrowed the punishment language of Moses in John 15:
“If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.” John 15:6.
Meanwhile, quasi-Christians with this disease of disputes act as Christians and prey on Christians. It’s a game for them! Knowing the right words, they lack the necessary broken and contrite heart. They will not submit to the clear teachings of the Bible. Nor have they repented of their own total inability to save themselves. Rather they prefer their own imaginations about salvation. This disease is deadly!
People have honest questions. An honest question deserve a sincere answer--even if the answer is, “I don’t know.” But then, there is the disease of many questions. The attentive Christian, “wise as a serpent,” should early differentiate between the contrite heart and the crafty soul.
When recognized, Paul gave the admonition that the diseased person should be shunned after a first and second encounter.
“But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned.” Titus 3:9-11.
Yet is there hope for such a quasi-Christian? Yes. Paul also held out an olive branch of expectation.
“And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother.” 2 Thess 3:14-15.
Clearly, Paul’s response to a factious man was not a public burning at the stake. Rather, he held out the hope that this person might repent and accept admonishment.
Likewise, a discussion of the disease of many questions demands our godly introspection:
  • Does your heart churn with antagonism and contradiction as you read and meditate on the teachings of the Bible?
  • Is your heart quieted by the reproofs and promises of God’s words?

Certainly, if our heart is churning and chaffing against the Bible’s admonitions, then we have soul-searching to do. We ought not rest until we have repented of our sin of pride, and humbly submitted to God who speaks perfectly in, with, and by His Holy words.
If a brother or sister in our church appears struck with this ailment, reach out to them one time, then a second time. No more. Do not allow yourself to be caught in their trap, picking up their dreadful disease. After two encounters we can do no more. We must obey the teachings of Paul.
Deliver us, Lord, from the disease of many questions.