Tag: personal evangelism

God’s Sovereignty & Human Responsibility in Evangelism

From very early in Christian history, Christians have wrestled with the Scriptures and with each other over how to understand God’s sovereignty in relation to man’s responsibility. The subject is all-encompassing. Just consider the question, “If God is sovereign, then does man have meaningful freedom to think, speak, or act?”

But the purpose of this brief essay is to focus more narrowly on a specific area of interest, namely the activity of evangelism. More directly, I shall try to answer the question, “What is a proper understanding of the relationship between divine sovereignty and the task of personal evangelism?” In short, I will argue that God’s sovereignty and personal evangelistic activity are both essential to evangelism.

Theologically I am a compatibilist, which means I affirm the compatibility of God’s sovereignty and man’s responsibility (including real human volition). I believe God is sovereign over whatsoever comes to pass and man is truly and rightly responsible for all he thinks, says, and does.

I do not understand these doctrines as opposed to each other, or incompatible. Rather, I see numerous passages in Scripture that either assume or argue positively for both of these truths side-by-side (see Isaiah 10:5-19; Acts 2:22-24; Acts 4:24-28). With J.I. Packer, I affirm the antinomyand not the incongruity of God’s sovereignty and man’s responsibility. Packer writes, 

“What should one do, then, with an antinomy? Accept it for what it is, and learn to live with it. Refuse to regard the apparent inconsistency as real; put down the semblance of contradiction to the deficiency of your own understanding; think of the two principles as not rival alternatives but, in some way that at present you do not grasp, complementary to each other… Use each within the limits of its own sphere of reference… teach yourself to think of reality in a way that provides for their peaceful coexistence, remembering that reality itself has proved actually to contain them both.”[1]

And yet, as I said above, this essay is not focusing on such a panoramic vista as is displayed in the vast subject of divine sovereignty and human responsibility. Instead, I am focusing on a narrow view, writing from the compatibilist theological position in order to answer a particular question of application.

In the following content, I will argue that God’s sovereignty and personal evangelistic activity are both essential to evangelism in this world. First, I will define evangelism, recognizing that such a term may not always be readily understood. Second, I will demonstrate the necessity of God’s sovereignty in evangelism. Third, I will argue for the necessity of personal evangelistic activity in the task of evangelism. And finally, I will conclude with a call to confident and humble evangelistic activity in the world.

Defining Evangelism

J.I. Packer defines evangelism by saying, “evangelism is just preaching the gospel, the evangel. It is a work of communication in which Christians make themselves the mouthpieces for God’s message of mercy to sinners.”[2] Packer argues that evangelism must never be defined in terms of the “effect achieved,” and, therefore, his definition is quite precise and limited.

Will Metzger agrees with Packer’s warning about confusing the results with our own human responsibility, but Metzger provides an expanded definition of evangelism. Metzger says, “Our task is to faithfully present the gospel message by our lives (what we do) and our lips (what we say).”[3]

I like both of these definitions, especially within the context each author respectively articulated them. But I like Mack Stiles’ definition of evangelism even better than these. Stiles writes, “Evangelism is teaching (heralding, proclaiming, preaching) the gospel (the message from God that leads us to salvation) with the aim (hope, desire, goal) to persuade (convince, convert).”[4]

With Packer, the message is rightfully central; and with Metzger, the life and conduct of the messenger are given appropriate weight. Yet with Stiles, the goal or aim of the messenger is affirmed without placing undue responsibility upon the messenger for any result. Of course, God’s glory is always the greatest aim, but this does not obliterate all other aims in evangelism, such as the lesser-but-fitting desire to see the hearer converted.

In my view, the evangelist should humbly understand that God alone can produce spiritual life, and this should keep him or her from thinking evangelistic efforts which do not result in conversion are insignificant.  But the evangelist’s chief end (God’s glory) should not dispel his or her ambition to persuade the hearer. 

If I might be so bold as to rearticulate a definition of evangelism by amalgamating these three, I think evangelism is teaching the gospel, the evangel, as an extension of living a life of love and obedience to Christ with the aim to persuade our hearer to believe and live as we do. This is not to say that evangelism only occurs when the hearer believes and lives as a Christian, but it is to say that conversion is indeed the aim of evangelism. Because of this target, God’s sovereignty is essential to evangelism.

God’s Sovereignty

God’s sovereignty is essential to evangelism because fallen, unregenerate humans are utterly incapable of believing the gospel and loving the God who saves. The special focus here is upon God’s sovereign act of regenerating spiritually-dead sinners. The need for such a divine action, initiated by God Himself, is indisputable when one considers the natural state of fallen, unregenerate humans.

Simply put, if God did not sovereignly and independently initiate an effectively saving relationship with at least some sinners, then no sinner would ever be saved… even if every person on earth heard and understood the gospel.

After Genesis 3, all humans bear the mark of their universal forebear, Adam. That first human’s sin brought a curse upon all creation and especially upon all humans. Not only are all people born guilty, bearing the imputed guilt of that first sin (Rom. 5:12), all humans are also born with a natural inclination towards sin and disobedience. Many passages affirm this reality, but one quintessential text on the matter is found in Ephesians 2. The Apostle Paul wrote,

“you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind” (Ephesians 2:1–3).

In this passage, we may read of the biblical understanding of human volition, especially in regard to the unregenerate man’s propensity, desire, and affection. Here the metaphor is “death,” but not physical, since “death” is something in the passage that defines people who are physically alive. In verses 2-3, there are at least two ways in which the Apostle Paul explains the form and substance of death, i.e. spiritualdeath(v1). It is portrayed as (1) following a worldly course and a powerful prince; and (2) living in fleshly passions and carrying out fleshly desires. 

Following a worldly course and a powerful prince. A “worldly course” and a “powerful prince” are both examples of language not uncommon to Scripture generally or the Apostle Paul specifically. In fact, Paul uses similar language in Galatians and Colossians. To the Galatian Christians, Paul wrote of their having been “enslaved to the elementary principles of this world” (Gal. 4:3). To the saints in Colossae, he wrote of their “deliverance from the domain of darkness” (Col. 1:13). The imagery is clear: devilish dominion enslaves all those who are spiritually dead, and these zombies walk according to the dark course or path of their evil prince. This imagery may be unenjoyable to our eyes, but it is not difficult to observe. 

Living in fleshly passions and carrying out desires. These “passions” and “desires” are also frequently found in the biblical text. Paul says that Christians are to renounce “worldly passions” (Titus 2:12), and Peter says Christians are to resist conformity to the “passions” that accompany a “former ignorance” that characterizes unregenerate humanity (1 Peter 1:14). Jesus made a scathing remark against fallen humans, summarizing all of this, when He said, “You are of your father the devil, and your will is to do your father’s desires” (John 8:44). In each case, “passions” and “desires” refer to lustful cravings and preferences of the will. When such cravings are qualified by the term “fleshly,” it always conveys the idea of immoral desire.

According to Scripture, fallen man is not in sinful bondage unwillingly, but he gladly wears his chains and even pursues heavier and lengthier ones. If a fallen, unregenerate human is to believe the gospel and love the God who saves, then it must be because of some divine intervention that produces and provokes such faith and love within the person.

This is, in fact, what the Scriptures affirm God does in regenerating sinners (Jn. 3:3-8; Titus 3:4-5). God sovereignly saves sinners, gifting faith to them, and recreating them in Christ Jesus (Eph. 2:8-10). God’s sovereignty is essential to evangelism because the aim of evangelism is conversion, and such ambition is absurd without the independent regenerating activity of the sovereign God.

Personal Evangelistic Activity

Personal evangelistic activity is essential to evangelism because God regenerates sinners through the declaration and reception of His word. I believe my argument for the essential element of God’s sovereignty in evangelism requires a greater defense than the essential element of personal evangelistic activity. One reason for this is that our modern western culture is loathed to even consider the possibility that anyone but ourselves could be autonomous.

Indeed, the Scriptures confront us on this foundational point, unambiguously announcing that God alone is truly autonomous. And yet, we are right to also understand a personal responsibility for every human everywhere.

As the Westminster divines put it, all humans are responsible to glorify God and enjoy Him forever. Since no human does this (Rom 3:10-18), and an increased awareness of moral propriety only compounds human guilt (Rom. 3:19-20), the reality is that humans are in desperate need of a rescuer. Unless or until God graciously intervenes, humans are under God’s condemnation with no hope in themselves for escape. In other words, humans are naturally guilty, not naturally neutral or innocent.

The beauty of the gospel is that God has actually done something comprehensive and profound to rescue sinners from His own wrath. Namely, God has sent His own Son into the world (Jn. 3:16-18) as a perfectly obedient representative for all who love and trust Him (Rom. 5:15-19) and as a propitiatory sacrifice who suffered under the punishment they deserve (Rom. 3:21-26).

However, all the benefits Jesus Christ earned in this gospel only come to those who are made aware of it and believe it. Therefore, it is necessary for the gospel message to be proclaimed by those who know it to those who do not.

The Scripture succinctly states this very fact. The Apostle Paul wrote, 

“Everyone who calls on the name of the Lord will be saved. How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” (Rom. 10:13-14)

In this brief passage, we see the promise of salvation to all who believe and the essential element of preaching and receiving the gospel. In other words, the evangelist must preach (speak, proclaim, assert) the gospel (the message about the Lord Jesus Christ) in order for anyone to receive the blessings of salvation by believing (trusting, clinging to, and following Jesus).

This passage from Romans 10 logically works backward from “calling on” Christ to the essential starting point of “preaching” the message of Christ. Therefore, personal evangelistic activity is essential to evangelism because God regenerates sinners through the declaration and reception of His word.

Call to Action

The core doctrines of Christianity undergird every assertion in this essay. God holds all people everywhere responsible for their disobedience, and yet God has done everything necessary for sinners to be transferred from their status of guilty rebels to adopted and beloved children of God. Though this work is already accomplished in the person of Jesus Christ, God relates to humans through His word, and none can be saved from their sin and guilt apart from receiving and believing God’s word – namely the gospel.

And yet, simply receiving God’s word is insufficient to cause belief. Through teaching the gospel, God miraculously (according to His good pleasure) causes spiritual life in some of the recipients, which effectively results in true conversion of their heart and life.

God’s sovereignty and personal evangelistic activity are both essential to evangelism. In God’s wisdom and grace, He has ordained that His people play a part in the expansion of His kingdom in the world by proclaiming the regal and merciful message of the gospel. And in God’s lovingkindness, He sometimes grants spiritual life to the recipients of this supremely gracious message.

These realities compel me toward evangelism because I know that I must tell others about Jesus in order for them to believe in Him, and I am eager to see God work the powerful work that only He can by regenerating dead sinners through ordinary means. May God help more Christians be humbled and emboldened by these marvelous truths.

[1]J. I. Packer. (Kindle Location 155). 

[2]J.I. Packer. (Kindle Location 335).

[3]Metzger, Will (p. 56). Explanation added.

[4]Stiles, J. Mack. (p. 27). 

BIBLIOGRAPHY

Metzger, Will. Tell the Truth: The Whole Gospel Wholly by Grace Communicated Truthfully and Lovingly: An Evangelism Training Manual for Group and Individual Use. Downers Grove, IL: IVP, 2012. Kindle Edition.

Packer, J. I. Evangelism and the Sovereignty of God. Downers Grove, IL: IVP, 2012. Kindle Edition.

Stiles, J. Mack. Evangelism: How the Whole Church Speaks of Jesus. Wheaton, IL: Crossway, 2014. Kindle Edition.

4 Encouragements for Pastors doing Evangelism

Last week, I was toddling down the sidewalk, enjoying the scenic passage between my pastoral study and a local coffee shop. As I approached the counter, the barista and I exchanged knowing smiles, and the clerk handed me a warm cup of extra-bitter espresso (everyone knows lesser men drink that sugary stuff).

Finishing my afternoon energy shot and folding away my tattered copy of Augustine’s ancient book, Confessions, I noticed that a man sitting next to me was reading a Bible. I stroked my beard and wondered, “Is he reading an acceptable translation?” Thankfully, I observed the ESV impression on the binding when he raised the volume in order to give himself a closer look at the text. 

The man realized I was eyeing his Bible, and, with an inquisitive look, he longingly asked, “Sir, can you help me know what this means?” Sliding his Bible over to me, he put his finger on the page, indicating his concern with the Apostle Paul’s letter to the Ephesians. He was particularly vexed by chapter 2, verses 1-10, so I made use of the passage.

Starting with verse 1, I scourged him for being a terrible wretch. The pitiable man tearfully agreed, and even admitted that he was worse than I knew. Resisting his emotional attempt to derail my exposition by provoking my sympathies, I simply continued. But when I read verses 4 and 5, he rudely interjected, “Who is this ‘Jesus’?! And what does it mean to be ‘saved’ by ‘grace’?!”

As you probably figured, this story is entirely made up (except for the bitter coffee part… seriously, be a man). Evangelistic encounters may never happen like this. In fact, I am a pastor of a relatively small church in rural East Texas, and evangelism can be tricky in my neck of the woods. I only remember meeting one conscious non-Christian in the last four years. My hometown evangelistic conversations usually focus on inconsistencies between the professions of faith I hear and the unfaithful practices I see. I often feel like quoting Inigo Montoya. “You keep using the word, ‘Christian.’ I do not think it means what you think it means.”

Pastors can and should be exemplary evangelists, but sometimes the task can feel intimidating and exhausting. Here are four things I try to remember about evangelism so that I might be more faithful to the task.

One, evangelism is teaching the gospel with the aim to persuade.

I am stealing this definition of evangelism from Mack Stiles. His little book Evangelism is fantastic. Among numerous gems in this book, Stiles defines evangelism by writing, “Evangelism is teaching (heralding, proclaiming, preaching) the gospel (the message from God that leads us to salvation) with the aim (hope, desire, goal) to persuade (convince, convert).”[1]

Each part of this definition is worth our time, and Stiles dissects it in the book, but let me stress the content of evangelism here. Don’t assume the gospel. The gospel is the power of God, but only if we convey the message from God that leads sinners to salvation in Christ (Romans 1:16). I try to remember that evangelism is happening when I articulate, explain, and apply the message of the gospel of Jesus Christ.

Two, preaching and teaching are the pastor’s primary work of evangelism.

There are several passages in Scripture which make me involuntarily shudder when I read them. The Apostle Paul’s charge to Timothy “in the presence of God and Christ” is one of those passages (2 Timothy 4:1-5). What a thrilling and serious charge! The responsibility given to Timothy is “preach the word” (v2). Paul describes that task by writing, “be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (v2). After Paul warns Timothy of the resistance he is sure to encounter, Paul urges him again, “do the work of an evangelist” (v5).

These charges – “preach the word” and “do the work of an evangelist” – are not separate from each another. In other words, to be a preacher of the Scriptures is to do evangelistic work. I try to remember that the primary and profound work of every pastor is to teach the gospel among his own congregation by preaching good expositional sermons regularly. 

Three, evangelism is life to some and death to others.

While every pastor is responsible for teaching and preaching among his own congregation, he is also responsible to do so outside of the community of faith. And yet, the experienced Christian will know that not everyone hears the message of the gospel with gladness. In fact, some will not respond well at all.

The Bible reminds us that the “aroma of Christ” is a “fragrance of death to death” for some (2 Corinthians 2:15-16). Of course, some will breathe in the gospel with pleasure, as a “fragrance from life to life” (v16), but this is not always so. I try to remember that some people will love the gospel and others will actually hate it.

Four, the results of evangelism are God’s alone.

If the aim of evangelism is to persuade, then we measure success by rate and frequency of conversion, right? Well, not exactly. Obviously, our deep longing is for the lost to be found, the dead to be raised, the unregenerate to be born again. Therefore, we do celebrate when someone responds to our evangelistic efforts by repenting from sin and trusting in Christ.

However, we are unwise to think that evangelistic encounters are only worthwhile if we can record a positive response. The Bible buttresses our faltering confidence in the face of an undesirable reaction by reminding us that we may “plant” and “water” the seeds of the gospel, but “only God gives the growth” (1 Corinthians 3:7). I try to remember that faithful gospel conversations are always worthwhile, and I ask God to produce growth.

In pastoral ministry, there are plenty of expectations. If you are like me, then you may regularly leave the office with things left undone. But, we can both take heart. If we are faithfully teaching and talking about the gospel of Christ with fellow Christians and non-Christians, then we are doing the work God has called us to do. If we are lovingly and prayerfully conveying this exceptionally powerful message, then some will love Christ and others will hate us. In all of this, we may be sure that our Chief Shepherd sees all, and He shall reward His servants with an unfading crown (1 Pet. 5:4).

Now, let’s go get a manly cup of joe and talk with someone about Jesus.

[1]Stiles, J. Mack. Evangelism: How the Whole Church Speaks of Jesus (9marks: Building Healthy Churches) (p. 27). Crossway. Kindle Edition.