John Beck earned his B.A. at the University of California in Los Angeles (UCLA), Th.M. at Dallas Theological Seminary, and his D.Min. at Western Seminary. Dr. Beck is the director of Discovery Ministries, which offers seminars that help to equip churches to “do the work of evangelism.” His office number is 310–829-4355. John teaches Systematic Theology at CTS, has been an interim pastor, and frequently does pulpit supply.
Introduction
… He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ (Ephesians 4:11–12).When it comes to telling others about Jesus Christ, many Christians have had an experience similar to that of the following businessman.
I would cross the street to avoid meeting someone who might ask me a question about my faith in Jesus Christ. If people started to talk about religion, I did everything I could to change the subject, because I was afraid they were going to ask me a question that I could not answer. Over the years I learned to sidestep witnessing situations because I knew that I was not prepared.The ministry of evangelism takes on special interest when each Christian considers what would have happened to him if someone had not told him about Christ. This realization should increase one s awareness of the plight of those around him who still do not know the Savior. Even when motivated, Christians are not always successful in their efforts to reach the lost. This lack of success can be traced to fear and lack of information. Lack of success can convince even the most optimistic Christian that evangelism should be left to the professionals.
The businessman, mentioned above, achieved success in the business world by applying diligence and preparation to his job. Time was invested in learning the answers to the possible questions, that a potential client might ask. This man s problem in the area of witnessing was quite simple. Knowing he was unprepared, he avoided the embarrassment that lack of preparation would bring. To emphasize the importance of preparation, six months after this businessman began evangelism training, he saw two business associates and one relative place their trust in Jesus Christ.
The Theology of Evangelism
When Lewis Sperry Chafer defined “systematic theology” he said, “Systematic Theology is: the collecting, scientifically arranging, comparing, exhibiting, and defending of all facts from any and every source concerning God and His works.” [2] In this paper, the method of Systematic Theology will be applied to the subject of evangelism, thus The Theology of Evangelism.
Sources of Information
When one commences a study of the theology of evangelism there are many sources of information. Today the responsibility to “equip the saints for the work of the ministry” primarily falls upon pastors, teachers and lay leaders or ministers of evangelism. Many who begin down the path of evangelism have learned from personal experience that there are potholes, roadblocks, and detours along the way. Preparing for this journey takes time, patience, and hard work. This article will start with the writings of well-known theologians. Finally, it will examine the real foundation: the Scriptures themselves.
After a review of ten of the more popular evangelical texts on systematic theology, [3] it became apparent that they only introduced the student to the concept of evangelism. Most often the subject of evangelism was found in the context of Ecclesiology, being referred to as the gift of evangelism.
Chafer defines evangelism as “the act of presenting to the unsaved the evang,,el or good news of the gospel of God s saving grace through Christ Jesus.” [4] He also comments on 2 Corinthians 5:18–20.
God… gave us the ministry of reconciliation … and.., has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ be reconciled to God.Regarding this important passage, Chafer states, “Probably the most arresting fact related to this ministry is that it has been committed to every individual who may be saved … This commission rests on all believers alike.” [5]
Now Paul’s words to the Ephesians tell us that the gifts of apostles, prophets, evangelists, pastors and teachers are for the equipping of the saints for the work of service, to the building up of the body of Christ (Ephesians 4:12). Whereas many Christians see the pastor as the “professional” evangelist of the gospel, Paul says that His leadership gifts are for preparing the membership of the church to do the work of the ministry, including evangelism. Chafer again emphasizes
Each believer is, upon being saved, constituted a witness to the unsaved; but all believers are in need of such instruction, counsel, and direction as a God-appointed and well-trained pastor and teacher may impart. [6]Chafer lists four areas in which the Christian should be trained, “(1) discipline in the plan of salvation, (2) the terms of the gospel, (3) the use of the Scriptures, and (4) the manner and method of effective work.” [7] Again, the importance of every believer is repeated, “It can thus be demonstrated that personal evangelism on the part of all who are saved is the New Testament plan of evangelism.” [8]
With the exception of Louis Sperry Chafer, theologians have been brief in their discussion of the subject of evangelism. However, there is much that has been written in popular form that continues to be available in Christian bookstores. Over the years, many books have been published by evangelists elaborating the four themes that Chafer mentions.
The Place of the Local Church in the Theology of Evangelism
If the New Testament plan for evangelism involves every Christian, then a study of the theology of evangelism should be integrated into the curriculum of every church education program. An understanding and mastery of this subject would go a long way to the involvement of the local church membership in the work of evangelism. Either a lay person or a staff person committed to the ministry of evangelism may incorporate the theology of evangelism into the local church ministry. The understanding of the theology of evangelism will encourage the participation of a greater proportion of the membership of the local church, using their God given gifts, in the work of evangelism.
Implications of a Study of Evangelism
We may note four implications of this study: First, evangelism takes work. When man was cast out of the Garden of Eden, he inherited an earth that would not produce fruit without hard work. The one who undertakes the work of evangelism is not exempt from this rule. Second, evangelism is not a program per se, but is a Christian. willing to enter the. lives of unbelievers with the truth of the gospel. Third, some people will not respond to the Gospel regardless of the attractiveness of the presentation. Fourth, some Christians will not respond in obedience to participate in the outreach of the church regardless of the opportunity and need for evangelism.
Path for the Church in Evangelism
The church needs a model. When discussing this subject one pastor commented, Our local church does want to be faithful but they have no history, therefore no model, of doing evangelism. There needs to be a balance between “programmed” and “non-programmed” evangelism. The church needs to follow the example of Christ. Jesus treated each person individually. The church needs a strong pulpit ministry, which reflects the zeal of the pastor for evangelism: The membership needs to. be encouraged to take advantage of the training and opportunity for involvement available to the church. Christians need to try “on the job training” and be willing to learn from their mistakes.
Dividing the Theology of Evangelism into its Parts
Chafer lists four areas in which the Christian should be trained, “(1) discipline in the plan of salvation, (2) the terms of the gospel, (3) the use of the Scriptures, and (4) the manner and method of effective work.” [9] For the purpose of this study the manner and method of effective work will be considered first under the title, “The Biblical Principles of Evangelism.” The other three areas that Chafer lists will be covered in two separate articles titled “The Presentation of the Gospel” and “Apologetics.” The three parts of the theology of evangelism will appear thusly:
- The Biblical Principles of Evangelism: the scriptural instruction to Christians on evangelism.
- The Presentation of the Gospel: the plan of salvation, the content and terms of the gospel, and the use of the Scriptures.
- Apologetics: the questions that are often asked by non-Christians. [10]
“When all else fails, read the instructions!” This familiar quote is appropriate when Christians plan to tell others about Jesus Christ. Many Christians blunder into evangelism making all the classic mistakes that have become the stereotype of Christians portrayed in the twentieth century media. This has led to ineffective communication of the Gospel and a general frustration on the part of the Christian who tried, but failed. The appropriateness of the above quotation becomes all the more important when one considers that God has not left the Christian without instruction in the important field of evangelistic endeavor. “When all else fails, read the instructions” applies to the Christian who wants to win his friends, neighbors, and work associates to Christ.
There are biblical principles that are helpful for the Christian who wants to be effective in his or her outreach effort. When individually applied, these principles enable the believer to tell others about Jesus Christ with a positive attitude that tells the world that God sent his Son to die in the place of a lost race because He so loved mankind.
The. following information one may divide into three chronological portions: (1) principles from the Gospels; (2) principles from Acts; and finally (3) principles from the letters. There are other ways to divide this material and there are more principles that one may derive from an exhaustive study of the scriptures.
Principles from the Gospels
The Christian Serves a Seeking God (Matthew 28:18–20)
Matthew introduces Jesus Christ as the King of Israel. We find the most important principle of evangelism at the end of the Gospel of Matthew where the King exercises His divine authority by directing His subjects). Jesus commands His followers to, Go therefore and make disciples of all the nations (Matthew 28:19). Before one can be made a disciple, he must be evangelized so that he believes on Jesus Christ. Those who would obey the King have the assurance of His power … (a)ll authority has been given to Me in heaven and on earth (Matthew 28:18), and His personal presence… I am with you always… (Matthew 28:20). From this passage, one discovers the principle that the Christian serves a seeking God.
This principle brings, up an. interesting question, “What about those who have never heard?” David Watson tells of a time when a student once asked Charles Spur eon if the heathen, who had never heard the gospel, would be saved. Spurgeon s reply reminds us again that we serve a seeking God and that those possessing eternal life ought to share the gospel with those who are lost. Spurgeon answered, “It is more a question with me whether we who hear the gospel, and fail to give it to those who have not, can be saved.” [11]
TM To further illustrate God’s attitude of searching for the lost, please note the first recorded encounter of a Holy God with a sinful man. Genesis chapter threeportrays God as seeking Adam and Eve in the garden. They were hiding from His presence and He moved about looking for them. The picture is not to imply that God did not know where they were hiding, but rather that His heart was one of a loving, seeking God. Most people, when offended by another, might more naturally try to avoid that person. God, on the other hand, when offended by sin did not abandon His creature (cp. Luke 19:10; Mark 10:45).
The purpose of these Scriptures is to keep Christians from joining the holy huddle and never being heard from again. The Christian should never quit seeking the lost. If he does, he no longer follows the will of God. God s heart seeks the lost.
Heaven’s Point of View (Luke 15:1–10)
Christ gave His parables to teach spiritual truth. In a parable, the Lord teaches such truth by transference. A lesson that one could observe from everyday life (the physical realm) He uses to teach a lesson in the spiritual realm. The context of the parables in the New Testament often includes a question followed by an answer in the form of a parable. In Luke 15, for example, the question comes from the Pharisees and the Scribes when they grumble, saying, This man receives sinners and eats with them (Luke 15:2). They wanted to know why He was doing this. From the point of view of the religious leaders, Jesus acted improperly. From the point of view of heaven, Jesus was doing the work of evangelism.
Asking Appropriate Questions (Matthew 21:24; 22:41)
Witnessing for Christ is not just talking without listening. Sometimes it is appropriate to ask a question that will help the unbeliever think through his position to its logical conclusion. This principle can be discovered from the questions that Jesus asks when the chief priests and elders are examining Him (cp. Matthew 21:25; 22:41).
During the course of some religious discussions an unbeliever might say, “I believe all you have to do to go the heaven is keep the Golden Rule and the Ten Commandments.” The Christian does not have to disagree, at this point, but may help the non-Christian think his way to the truth by saying, “That is an interesting point-of-view.” After an appropriate pause, the Christian might then ask the non-Christian, “By the way, how are you doing? Are you keeping the Golden Rule and the Ten Commandments? The honest non-Christian will admit that he is not doing very well. Then the Christian might add, “Well, that is why Christ died. He died to pay the penalty for the times that we do not keep the Golden Rule or the Ten Commandments.”
Christ Taught a Harvest Theology (Matthew 9:36–38)
It is true that planting, tilling, and watering are important parts of bearing fruit. However, Christ taught that there was a harvest to reap and that there were few workers. It is important to plant, till, and water, but let the church not forget that it is also important to harvest. There are people outside the church who are ready to receive Christ and the members of the church need not only to be prepared and willing to harvest, but they need to go with a great expectation of seeing people trust Christ.
Often a non-Christian is waiting for someone to invite them to become a Christian. Dr. C. I. Scofield was a lawyer sitting in his office when a Christian about to leave after transacting, his business asked Scofield, “Are you a Christian?” Scofield answered, No, I am not.’ The man asked Scofield, “Why are you not a Christian?” The lawyer answered that no one had ever invited him to be one. The man told Scofield, “Well, I am inviting you right now!” Scofield accepted the invitation to put his faith alone in Christ alone. Later, he supplied the church with one of its classic study Bibles, The Scofield Reference Bible.
Definition of a Witness (Matthew 11:4)
When John the Baptist was in prison he sent some of his disciples to ask Jesus, Are you the Expected One, or shall we look for someone else (Matthew 11:3)? Christ stated the principle of witnessing when He answered, Go and report to John the things which you hear and see (Matthew 11:4). It is true that John was already a believer. However, this incident helps to illustrate the principle of telling others about what the Lord has done.
Christians often avoid telling others about Christ, because they are afraid that they will not be able to answer the questions or objections of the person with whom they wish to share the gospel. Christians do not need to know all the answers to all the possible questions. A Christian is someone who has placed his faith in Jesus Christ. One of the most powerful arguments a Christian can use is to simply tell the non-Christian how he came to the place where he placed his faith in Christ.
There is a simple three-point outline for a successful testimony. First, tell what your life was like before meeting Christ. Second, tell how you met Christ. Third, tell what changes have occurred in your life since meeting Christ.
Economy of Revelation (Matthew 13:10–12)
There comes a time when more information will not help bring a person to faith in Christ. When Jesus began to teach in parables His disciples asked for the reason for the change in His teaching method. The answer that Jesus gave demonstrates that He practiced an economy of revelation. The disciples were to learn more about the kingdom of heaven while at the same time unbelievers were not to have access to this revelation.
This principle one has to apply carefully because Christians do not want to keep the gospel from anyone. It is helpful to determine if the person that is hearing the gospel is interested in more information. This is where listening is important. Christians tend to talk when they should listen and discover what the non-Christian is thinking.
Sometimes it is helpful to throw out a “hook” question or statement. If the “bait” is not taken this might not be the best time to pursue the subject of a personal relationship with Christ. One such statement might be, “There’s one thing we all know, one day we are going to die and have to stand before a righteous God.” The person hearing such a statement might not want to talk about this subject. At this point, it might be best to let the subject drop. Though one might avoid the subject of another’s eternal destiny at that moment, it is probable that the non-Christian will ponder that idea and reintroduce it to the person witnessing for Christ later by saying, “What did you mean by that?” Now, when the discussion turns to ‘spiritual things it is because of the interest of the non-Christian friend.
Become Fishers of Men (Mark 1:17)
Jesus was going by the Sea of Galilee and saw two brothers, Simon and Andrew, casting a net into the sea. Jesus said to them, Follow Me, and I will make you become fishers of men (Mark 1:17). These two men joined with the other disciples, following Jesus for three and one half years. Because of the time spent with Jesus, they became fishers of men. Using a modern imagery of fishing it is easy to construct a principle applicable to evangelism. To catch fish three things are needed: First, to catch fish one needs a fisherman. Next, to attract the fish one needs good bait. Last, one needs to go where the fish are located.
Every believer is to be a witness, i.e. a fisherman. Christians have the best “bait,” i.e. the gospel of Jesus Christ. Christians need to go where the non-Christians can be found. The great commission was not directed to non-Christians telling them to go to church. The great commission was directed to Christians telling them to go into the world and make disciples. One hindrance to effective evangelism is the failure of Christians, while proving to be blameless and innocent, children of God above reproach,” to place themselves in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life (Philippians 2:15–16).
The disciples followed Jesus and He made them become fishers of men. They discovered that He spent most of his time with people. Someone added up the encounters of Jesus with people and found that he met with folks over a hundred different times where they lived and worked. He met and spoke with people in the synagogue or temple less than a dozen times. The principle is simple: fishermen go where the fish are located.
Principles from Acts
The Church is to be His Witnesses (Acts 1:2–13)
In Acts 1:8 Jesus gives believers the basic job description of the church. The Lord exhorts believers to be His witnesses. This is a major responsibility of the believer. The church’s propensity throughout the centuries is to be sidetracked. This problem is almost humorously seen in the following, verses where the angels,, standing in white clothing, prompt the disciples to do what Jesus just told them to do. We see the humor in the question that the angels address to the disciples, Men of Galilee, why do you stand looking into the sky (Acts 1:11)?
Without this prodding from the angels the disciples would probably, human nature being what it is, have stayed at that spot, and built a memorial to the significant event that had just transpired. ,They might have looked around and made a list of those special people present on that momentous day and made up a “charter membership” of the newly formed “Church of the Ascension.” Others could join but only the “charter members” would hold the special place of honor.
The Lord prevented this diversion from the job description to be witnesses. He sent angels to remind the disciples of the instructions that they had so recently received.
The Importance of a Testimony (Acts 26)
Paul was on trial for his life before King Agrippa. In this circumstance, Paul gives a careful presentation of his testimony, with the gospel included. It appears that Paul placed more importance upon the eternal destiny of his civil judge than upon his own temporal comfort and prospects. Following the instructions of Jesus to the disciples of John the Baptist, Paul tells King Agrippa what has taken place in his own life. The outline of the testimony of Paul is: former life, conversion, and life after conversion.
The Importance of an Invitation (Acts 26:29)
The gospel not only includes the fact that men are sinners and Jesus died for their sins, but it includes an invitation to receive Christ. Without an invitation to receive Christ, the gospel has not been completely presented.
Leighton Ford tells of one example where a Christian sitting next to the governor of an eastern state discovered that the governor was sympathetic, but had never become a Christian. The Christian asked, “Why not?” The governor replied, “No one ever asked me.” The Christian answered back, “Well, I’m asking you.” And to his surprise, the governor was open to the gospel. [12]
Ability in Old Testament Scriptures (Acts 2:14–40)
The church did not begin with the New Testament at its disposal for evangelistic presentations. They did not have the “Four Laws,” or the “Roman Road.” They did have the Old Testament and could use it effectively. The church of the twentieth century needs to able to use both the Old Testament and the New Testament. This can be especially helpful when talking with someone of Jewish background.
In a home discussion meeting with non-Christians, a participant with a Jewish background said she was happily surprised when the discussion leader suggested that she read her Old Testament and look for the references to the Messiah. She expected to be told to read the New Testament alone and to set aside her heritage.
A Witness is not Always Appreciated (Acts 12:2)
Even when Christians tell others of Christ with the best intentions, the Christian will not always be well received. James and many other Christians to follow were put to death for their testimony. Lewis Sperry Chafer aptly describes the situation when he writes,
Every soul-winner becomes aware, sooner or later, of the fact that the vast company of unsaved people do not realize the seriousness of their lost estate; nor do they become alarmed even when the most direct warning and appeal is given to them. [13]Prayer (Matthew 9:38, Acts 1:14)
The example that Christ set was one of prayer. He gave the disciples the model prayer in the Sermon on the Mount. He specifically told the disciples to pray that the Lord would send more workers into the harvest. The night He was betrayed He asked the disciples to pray with Him. Christ prayed to the Father both in private and in public. The disciples followed that example throughout the book of Acts.
Lewis Sperry Chafer emphasizes the importance of prayer when he subtitles his book, True Evangelism, “Winning Souls by Prayer.” In the chapter he titles, “The Prayer of Intercession,” Chafer gives the proper perspective to prayer in evangelism when he writes, “the personal element in true soul-winning work is more a service of pleading for souls than a service of pleading with souls.” [14]
Principles from the Letters
Common Ground (1 Corinthians 9:19–22)
While in Athens Paul familiarized himself with the interests of the people (Acts 17:16–34). Paul used this information as “common ground” from which he presented the gospel to the Athenians. Paul further develops this thought when he writes to the Corinthians, I have become all thing to all men, that I may by all means save some (1 Corinthians 9:22). In this passage, Paul divides the human family into four groups when he writes,
And to the Jews I became as a Jew, that I might win Jews; to those who are under the Law, as under the Law, though not being myself under the Law, that I might win those who are under the Law; to those who are without law, as without law, though not being without the law of God but under the law of Christ, that I might win those who are without law. To the weak I became weak, that I might win the weak (1 Corinthians 9:20–22).Each of these groups (Jews, those under the Law, those without law, and the weak), with its own distinctives, is appropriately considered by Paul in his actions, attitudes, and words while he is in their presence. Paul wants these people to hear about Christ. He realizes that they will not listen to him if he thoughtlessly offends these individuals on a non-essential point of argument, or lifestyle. Paul’s purpose for conforming his conversation and lifestyle in the least offensive way he could manage is stated both before and following this passage. Paul writes, For though I am free from all men, I have made myself a slave to all, that I might win the more… I have become all things to all men, that I may by all means save some (1 Corinthians 9:19, 22). Paul’s purpose is to win the more and to save some.
The Love of Christ Controls the Christian (2 Corinthians 5:10–15; Matthew 18:21–35)
Peter asked Jesus, Lord, how often shall my brother sin against me and I forgive him (Matthew 18:21)? Jesus gave Peter an answer that demonstrated the love and forbearance of God. Christians are the recipients of God’s love and grace through Jesus Christ. Christians are, in turn, to love. those around, them.. This principle is essential to all forms of evangelism, especially friendship evangelism. Paul further explains that the love of Christ controls us (2 Corinthians 5:14).
The non-Christian often can discern the motivation of the Christian in his outreach efforts to the community. The prolific author “unknown” has given two epigrams that describe some of the human family and unfortunately some of the Christian family. ‘There are two kinds of people: Those who ,,use things and love people, and those who love things and use people. Again, he writes, You will meet two kinds of people in life: those who try to impress you with their importance and those who try to make you, feel important.” David Watson brings to our attention a “Christian’ application of these epigrams when he writes, “Do you love people because you want to see them converted; or do you want to see them converted because you love people?” [15]
The Christian needs to ask the question, “What controls me? Is it desire for self promotion, or do I love that person for whom Christ died?” If the love of Christ controls, then the Christian will go out of his way to take the message of Jesus Christ to the non-Christian.
The Christian Ambassador (2 Corinthians 5:16–21)
The Christian represents Jesus Christ to the non-Christian world as His ambassador. Every Christian is a witness for Christ. Paul writes, Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God (2 Corinthians 5:20). So, the choice for the Christian is not whether he will be an ambassador, for all are ambassadors. The choice is whether he will be a good or poor ambassador. Every Christian needs to consider his responsibility and act accordingly.
The ambassador of Christ has been given the ministry of reconciliation. He is to encourage men and women to reconcile to God through Jesus Christ. Everyone has heard of the invitation song at the end of the evangelistic service that extends for twenty verses or more. This excessive use of emotional pressure has given the “invitation” a bad reputation. Nevertheless, according to Paul there is a time and place to encourage a decision for Christ. The Christian needs to be sensitive to the leading of the Holy Spirit as he follows Paul’s example, We beg you on behalf of Christ, be reconciled to God (2 Corinthians 5:20). This is an invitation!
This passage contains the next most important verse for explaining the Gospel after the popular John 3:16 passage. Each Christian should be required to make 2 Corinthians 5:21 the second verse he memorizes. The path to God does not come through human reason, but by revelation. Human reason concludes that you “work” your way to heaven. Revelation states: He [God the Father] made Him [God the Son] who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him [God the Son] (2 Corinthians 5:21). Christ takes man s sin and gives him His righteousness. In theological terms, this is the doctrine of double imputation. Upon faith in Christ, all the sin of the non-believer is imputed to Christ (whose death on the cross paid the penalty for that sin). At the same time, the righteousness of Christ is imputed to a believer making him a child of God. Apart from that transaction a man, woman, or child cannot stand in the presence of God forever.
God’s Method (2 Corinthians 4:4)
Satan blinds men, thus they live in spiritual darkness. The religious leaders were, trying to keep the people from., coming to Christ. (Matthew. 12:14). God s method for penetrating the spiritual darkness is to send His Son who can bind Satan and set the captives free. The blind men outside of Jericho (Matthew 20:29–34) illustrated in their person satanic blindness that only the Son of God could heal.
This principle is introduced in Matthew and further developed in Paul’s explanation to the Corinthians. Paul writes, the god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel (2 Corinthians 4:4). Paul further writes that the darkness is penetrated in the church age by Christ living in the life of the believer, for God… has shone in our hearts.., we have this treasure in earthen vessels (2 Corinthians 4:6).
If Christ lives in the life of a Christian, then his life should make a difference. Paul tells us, we have this treasure in earthen vessels, that the surpassing greatness of the power may be of God and not from ourselves (2 Corinthians 4:7).
When a Christian engages in a witnessing effort and sees others come to saving faith in Jesus Christ, he cannot say when it is over, “What a great job I did!” It is not the great presentation of the Gospel by a silver-tongued evangelist that brings people to Christ. It is Christ living in the life of the faithful witness that brings people to Himself.
Walk in Wisdom (Colossians 4:5)
There is a line of division between those who know Christ and unbelievers. Christ instructs the Christian to walk in wisdom when He says, Behold, I send you out as sheep in the midst of wolves, therefore be shrewd as serpents, and innocent as doves (Matthew 10:16). Later in his letters Paul reiterates this truth when he writes, Conduct yourselves with wisdom toward outsiders, making the most of the opportunity (Colossians 4:5). This portion of Scripture should keep the Christian from becoming offensive in the sight of the unbeliever.
Christians need to realize that they have a vocabulary and activity schedule that is unfamiliar to the non-Christian. When Christians are socializing together and there are non-Christians present this is an opportunity to apply the truth of Colossians 4:5. This is not the time to use “Christian” words or phrases that exclude the non-Christian. This is not the time to talk about the details of the last church business or committee meeting. These topics are of little interest to the non-Christian. When Christians focus their attention on inappropriate topics while non-Christians are present, they are telling their guests that they are in the wrong place. Non-Christians are not much different than Christians in some respects. Both avoid places where they do not feel wanted or comfortable.
Tender Loving Care (1 Thessalonians 2:7–9)
In his letter, Paul reminds the Thessalonians of his care for them while he lived in their community. He writes, (b)ut we proved to be gentle among you, as a nursing mother tenderly cares for her own children (1 Thessalonians 2:7). This type of care takes into consideration the maturity level of the person receiving the Gospel. Paul did not give the Thessalonians more than they could absorb, nor did he expect more from them than they could provide.
Next Paul writes, (h)aving thus a fond affection for you, we were well pleased to impart to you not only the gospel but also our own lives, because you had become very dear to us (1 Thessalonians 2:8). This is the key to the passage. Paul did not come with a polished presentation, collect the decision cards, and then leave town. Paul did more. He invested his life into the Thessalonian people. A simple formula might be expressed such as this: Time equals Life. Paul spent time with the Thessalonian people. It does not take very much to show someone that you care for them. A small investment of time produces great dividends.
Paul’s Final Witnessing Instruction (2 Timothy 2)
This is Paul’s last letter before his death. This letter reflects the life experience of one who followed the heart of God. These are Paul’s final words about witnessing.
First, Paul gives the source of strength for the witness. Be strong in the grace that is in Christ Jesus (2 Timothy 2:1). This refers back to the first principle, “we serve a seeking God” (see Matthew 28:18–20 where Jesus taught that the power and presence of Christ goes with the witness).
Second, Paul compares the witness with a soldier, an athlete, and a farmer. The soldier does not entangle himself in the affairs of everyday life. The Christian needs to maintain proper priorities in his life that will not distract from following the revealed will of God. The athlete does not win the prize unless he competes according to the rules. God has left careful instructions for the witness. The farmer is characterized as hard working. (2 Timothy 2:4–6)
There. is no easy way to bring people to Christ, it takes work. Believers are in a spiritual battle in which the “stakes” are the souls of mankind.
Third, Paul stresses the importance of the resurrection. Remember Jesus Christ, risen from the dead. (2 Timothy 2:8). Jesus promised His disciples and the nation of Israel that He would rise from the dead (Matthew 12:38). The resurrection of Jesus Christ can answer many witnessing questions. Jesus placed the validity of His ministry, upon this one event. The evidence of the resurrection presented in the gospels, demonstrated by the changed lives of the apostles including the apostle Paul, we should study carefully. If Jesus were truly raised from the dead, then, that makes a difference!
Fourth, Paul warns the Christian on the use of the tongue. Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless, and leads to the ruin of the hearers (2 Timothy 2:14). If there were a formula in which one could phrase the “eleventh commandment this surely would be it. If a person has been solemnly changed in the presence of God not to do something, he definitely should not do it. In this case, Paul is saying, “Don’t argue!”. He again repeats this admonition, and the Lord’s bondservant must not be quarrelsome (2 Timothy 2:24).
Fifth, Paul tells the witness what he should do with the tongue. Be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition (2 Timothy 2:24–25). It is interesting that Paul does not say, be patient if wronged, but when wronged.
No matter how sincere and loving a Christian may be when sharing Christ with a non-Christian there are going to be those who are offended and become antagonistic toward the Christian. If one were not involved in a spiritual battle this would not occur. Unknown to them, the non-Christian is under conviction by the Holy Spirit and sub-consciously or consciously is resisting the truth of the message that the Christian brings. If one were trying to convince him to vote Democratic or Republican the intensity of his opposition, though he might disagree, would not be the same. The Christian who decides to tell others about Christ is truly in a spiritual battle and the opposition the Christian faces is evidence of that fact This is not to excuse the opposition that some Christians encounter because they are thoughtless, or lack good manners and sensitivity There is never any excuse for a Christian to conduct himself in any manner but with the utmost dignity, honor, and respect.
Finally, Paul gives one of the most unusual promises found in the Scriptures. It’s an if perhaps promise. In this chapter, Paul tells us how to be a successful witness and then he says, if perhaps God may grant them repentance leading to the knowledge of the truth (2 Timothy 2:25). Even after one follows all the instructions on how to be a good witness, the results are still in the hands of God. This is where the burden should rest. Each Christian should follow the instructions trusting God to work through him and leave the results up to God.
At the end of the chapter, Paul gives one more word of advice. Many Christians look at the non-Christian as the enemy. Paul writes that the non-Christian is not “the enemy,” but the “victim of the enemy.” When a person accepts Jesus Christ as their Savior, Paul says that they are escaping from the snare of the devil, having been held captive by him to do his will (2 Timothy 2:26). Every Christian has been in this spot and needs to exhibit a “patient and,, compassionate heart, toward those, who are still “victims of the enemy and have not yet decided for Christ.
Conclusion
The theology of evangelism has room for development after the popular presentation we finding most theological works. The evangelists have given much to the church in their writing’s The task of including these writings into a fully developed presentation of the theology of evangelism still lies ahead. The principles outlined in this paper are part of the study of the theology of evangelism. These principles are an introduction to the instructions that God has left the church for effective evangelism. There are many more portions of Scripture that the believer will discover and should study. God has not left the believer without proper instructions for the important task of telling others about His Son.
— End —
Annotated Bibliography
- Chafer, L. S. Systematic Theology: 8 Volumes. Dallas, TX: Dallas Seminary Press, 1947–48. Reprint, Grand Rapids: Kregel Publications, 1993. In volume seven of his systematic theology (Vol. 7, p. 142-146 Kregel edition) Chafer gives more than three pages to a discussion of evangelism.
- Chafer, L. S. True Evangelism: Winning Souls by Prayer. Philadelphia: Sunday School Times Co., 1919. Reprint. Grand Rapids: Kregel Publications, 1993. This is an outstanding book emphasizing the importance of prayer in evangelism.
- Elwell, W. A. Evangelical Dictionary of Theology. Grand Rapids: Baker Books, 1984. An article on pages 382–84 titled “Evangelism” gives a definition along with the message, method and goals of evangelism.
- Enns, Paul Moody Handbook of Theology. Chicago: Moody Press, 1989. On page 274, he gives half a page to a discussion of the gift of evangelism.
- Erickson, M. J. Christian Theology second edition Grand Rapids: Baker Books, 1983, 1998. While discussing the role of the Church on pages 1061-1063, Erickson describes evangelism as one of the four functions of the Church (the others being edification, worship and social concern). Erickson adds that both accounts (Matt. 28:19 and Acts 1:8) of Jesus’ last words to the Church are instructive, “This was the final point Jesus made to His disciples. It appears that He regarded evangelism as the very reason for their being” (Erickson, Christian Theology, 1061).
- Grudem, Wayne Systematic Theology: An Introduction to Biblical Doctrine Grand Rapids: Zondervan Publishing House, 1994. In the chapter “The Nature and Purposes of the Church,” pages 867–869, Grudem lists three purposes for the church: 1) Ministry to God: Worship; 2) Ministry to Believers: Nurture; and 3) Ministry to the World: Evangelism and Mercy.
- Hodge, Charles Systematic Theology: 3 Vols. 1871–73. Reprint Grand Rapids: Eerdmans, 1970. Hodge did not write on Ecclesiology or evangelism.
- Lightner, R. P. Handbook of Evangelical Theology. Grand Rapids: Kregel Publications. On pages 234-236, in the context of a discussion of the Church, he includes a section on the mission in the world: 1) The exaltation of the Savior and the Scriptures; 2) The edification of the people of God; and 3) The evangelization of the lost. “This is indeed a primary responsibility of the Church (Lightner, Handbook of Evangelical Theology, 235).
- Ryrie, C. C. Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth. Wheaten, IL: Victor Books, 1986. In the context of a description of spiritual gifts, three sentences are given to the gift of evangelism.
- Strong, A. H. Systematic Theology. Valley Forge, PA: Judson Press, 1907. Although Strong has nearly one hundred pages devoted to Ecclesiology, pages 887–980, there is no delineation of the mission of the church touching on evangelism.
- Thiessen, H. C. Introductory Lectures in Systematic Theology. Revised by Vernon D. Doerksen. Grand Rapids: Eerdmans 1949. Reprint 1977. On pages 432–437 Thiessen discusses the mission of the Church. He lists evangelism as one of the seven purposes of the Church in the Scriptures: (1) To glorify God; (2) To edify itself; (3) To purify itself, (4) To educate its constituency, (5) To evangelize the world; (6)To act as a restraining and enlightening force in the world; and (7) To promote all that is good. The mission of the Church is not to convert the world, but to ‘evangelize’ it” (Thiessen, Introductory Lectures in Systematic Theology, 434) Thiessen explains evangelism by saying, “the Church is debtor to the whole world, that is, that the Church is under obligation to give the whole world an opportunity to hear the gospel and to accept Christ” (Thiessen, Introductory lectures in Systematic Theology, 435).
- This journal article is adapted from a dissertation submitted by John C. Beck, Jr., to the faculty of Western Seminary (Portland, Oregon) in partial fulfillment of the requirements for the degree Doctor of Ministry. It is one part of a three part exposition of the theology of evangelism: 1) Biblical Principles of Evangelism, 2) Presentation of Gospel, and 3) Apologetics. The specific focus of this article is the method and manner, of evangelism (see page 32 “Dividing the Theology of Evangelism into its Parts ‘). This article does not address the content of the gospel. All citations of Scripture taken from the New American Standard Bible copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977. 1994 by The Lockman Foundation. Used by permission.
- Lewis Sperry Chafer, Systematic Theology. (Dallas TX: Dallas Seminary Press, 1947. Reprint Grand Rapids: Kregel Publications, 1993) vol. 1, p. x.
- Lewis Sperry Chafer, Walter Elwell, Paul Enns, Millard J. Erickson, Wayne Grudem, Charles Hodge, Robert Lightner, Charles Ryrie, Augustus Strong, and Henry Theissen are noted in the Annotated Bibliography on p. 45.
- Lewis Sperry Chafer Systematic Theology: Volume Seven (Dallas TX: Dallas Seminary Press, 1947 Reprint Grand Rapids, MI: Kregel Publications, 1993), 143.
- Ibid. 143
- Ibid. 143.
- Ibid. 143.
- Ibid. 143.
- Ibid, 143. Italics added
- This third section begins with an approach to apologetics which (following the outline of 1 Peter 3:15) emphasizes the sanctification of the believer; then, his study, preparation and his attitude; and finally, his actions.
- David Watson, I Believe in Evangelism (Grand Rapids: Eerdmans, 1977), 34.
- Leighton Ford, “How to Give an Honest Invitation,” Leadership 5 (Spring 1984): 105-108.
- Lewis Sperry Chafer, True Evangelism: Winning Souls by Prayer (Grand Rapids: Zondervan, 1919), 53.
- Chafer, True Evangelism, 93.
- David Watson, I Believe in Evangelism, 92.
No comments:
Post a Comment