Our Attitude when Evangelizing

by J. I. Packer

When we evangelize, our trust must be in God who raises the dead. He is the almighty Lord who turns men’s hearts, and He will give conversions in His own time. Meanwhile, our part is to be faithful in making the gospel known, sure that such labour will never be in vain. This is how the truth of the sovereignty of God’s grace bears upon evangelism.

     What effects should this confidence and certainty have upon our attitude when evangelizing? Three at least.

1. It should make us bold. 

     It should keep us from being daunted when we find, as we often do, that people’s first reaction to the gospel is to shrug it off in apathy or even contempt. Such a reaction should not surprise us; it is only to be expected from the bondslaves of sin and Satan. Nor should it discourage us; for no heart is too hard for the grace of God. Paul was a bitter opponent of the gospel, but Christ laid His hand on Paul, and Paul was broken down and born again. You yourself, since you became a Christian, have been learning constantly how corrupt and deceitful and perverse your own heart is; before you became a Christian, your heart was worse; yet Christ has saved you, and that should be enough to convince you that He can save anyone. So persevere in presenting Christ to unconverted people as you find opportunity. You are not on a fool’s errand. You are not wasting either your time or theirs. You have no reason to be ashamed of your message, or half-hearted and apologetic in delivering it. You have every reason to be bold, and free, and natural, and hopeful of success. For God can give His truth an effectiveness that you and I cannot give it. God can make His truth triumphant to the conversion of the most seemingly hardened unbeliever. You and I will never write off anyone as hopeless and beyond the reach of God if we believe in the sovereignty of His grace.

2. This confidence should make us patient. 

     It should keep us from being daunted when we find that our evangelistic endeavours meet with no immediate response. God saves in His own time, and we ought not to suppose that He is in such a hurry as we are. We need to remember that we are all children of our age, and the spirit of our age is a spirit of tearing hurry. And it is a pragmatic spirit; it is a spirit that demands quick results. The modern ideal is to achieve more and more by doing less and less. This is the age of the labour-saving device, the efficiency chart, and automation. The attitude which all this breeds is one of impatience towards everything that takes time and demands sustained effort. Ours tends to be a slapdash age; we resent spending time doing things thoroughly. This spirit tends to infect our evangelism (not to speak of other departments of our Christianity), and with disastrous results. We are tempted to be in a great hurry with those whom we would win to Christ, and then, when we see no immediate response in them, to become impatient and downcast, and then to lose interest in them, and feel that it is useless to spend more time on them; and so we abandon our efforts forthwith, and let them drop out of our ken. But this is utterly wrong. It is a failure both of love for man and of faith in God.

     The truth is that the work of evangelizing demands more patience and sheer ‘stickability’, more reserves of persevering love and care, than most of us twentieth-century Christians have at command. It is a work in which quick results are not promised; it is a work, therefore, in which the non-appearance of quick results is no sign of failure; but it is a work in which we cannot hope for success unless we are prepared to persevere with people. The idea that a single evangelistic sermon, or a single serious conversation, ought to suffice for the conversion of anyone who is ever going to be converted is really silly. If you see someone whom you meet come to faith through a single such sermon or talk, you will normally find that his heart was already well prepared by a good deal of Christian teaching and exercise of spirit prior to your meeting with him. The law that operates in such cases is ‘one soweth, and another reapeth’.(John 4:37 KJV) If, on the other hand, you meet a person who is not thus prepared, a person who as yet has no conviction of the truth of the gospel and perhaps no idea, or even a false idea, of what the gospel actually is, it is worse than useless to try and stampede him into a snap ‘decision’. You may be able to bully him into a psychological crisis of some sort, but that will not be saving faith, and will do him no good. What you have to do is to take time with him, to make friends with him, to get alongside him, to find out where he is in terms of spiritual understanding, and to start dealing with him at that point. You have to explain the gospel to him, and be sure that he understands it and is convinced of its truth, before you start pressing him to an active response. You have to be ready to help him, if need be, through a spell of seeking to repent and believe before he knows within himself that he has received Christ, and Christ has received him. At each stage you have to be willing to go along with him at God’s speed, which may seem to you a strangely slow speed. But that is God’s business, not yours. Your business is simply to keep pace with what God is doing in his life. Your willingness to be patient with him in this way is the proof of your love to him no less than of your faith in God. If you are not willing thus to be patient, you need not expect that God will favour you by enabling you to win souls.

     Whence comes the patience that is so indispensable for evangelistic work? From dwelling on the fact that God is sovereign in grace and that His word does not return to Him void; that it is He who gives us such opportunities as we find for sharing our knowledge of Christ with others, and that He is able in His own good time to enlighten them and bring them to faith. God often exercises our patience in this, as in other matters. As He kept Abraham waiting twenty-five years for the birth of his son, so He often keeps Christians waiting for things that they long to see, such as the conversion of their friends. We need patience, then, if we are to do our part in helping others towards faith. And the way for us to develop that patience is to learn to live in terms of our knowledge of the free and gracious sovereignty of God.

3. Finally, this confidence should make us prayerful.

     Prayer, as we said at the beginning, is a confessing of impotence and need, an acknowledging of helplessness and dependence, and an invoking of the mighty power of God to do for us what we cannot do for ourselves. In evangelism, as we saw, we are impotent; we depend wholly upon God to make our witness effective; only because He is able to give men new hearts can we hope that through our preaching of the gospel sinners will be born again. These facts ought to drive us to prayer. It is God’s intention that they should drive us to prayer. God means us, in this as in other things, to recognize and confess our impotence, and to tell Him that we rely on Him alone, and to plead with Him to glorify His name. It is His way regularly to withhold His blessings until His people start to pray. ‘Ye have not, because ye ask not’ (James 4:2 KJV) ‘Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.’ (Matthew 7:7f KJV) But if you and I are too proud or lazy to ask, we need not expect to receive. This is the universal rule, in evangelism as elsewhere. God will make us pray before He blesses our labours in order that we may constantly learn afresh that we depend on God for everything. And then, when God permits us to see conversions, we shall not be tempted to ascribe them to our own gifts, or skill, or wisdom, or persuasiveness, but to His work alone, and so we shall know whom we ought to thank for them.

     The knowledge, then, that God is sovereign in grace, and that we are impotent to win souls, should make us pray, and keep us praying. What should be the burden of our prayers? We should pray for those whom we seek to win, that the Holy Spirit will open their hearts; and we should pray for ourselves in our own witness, and for all who preach the gospel, that the power and authority of the Holy Spirit may rest upon them. ‘Pray for us,’ writes Paul to the Thessalonians, ‘that the word of the Lord may run and be glorified.’(2 Thessalonians 3:1 RV) Paul was a great evangelist who had seen much fruit, but Paul knew that every particle of it had come from God, and that unless God continued to work both in him and in those to whom he preached he would never convert another soul. So he pleads for prayer, that his evangelism might still prove fruitful. Pray, he pleads, that the word of the gospel may be glorified through my preaching of it, and through its effect in human lives. Pray that it may be used constantly to the conversion of sinners. This, to Paul, is an urgent request, just because Paul sees so clearly that his preaching can save nobody unless God in sovereign mercy is pleased to bless it and use it to this end. Paul, you see, does not hold that, because God is sovereign in saving sinners, therefore prayer is needless, any more than he holds that, because God is sovereign in saving sinners, evangelistic preaching is needless. Rather, he holds that, just because the salvation of sinners depends wholly upon God, prayer for the fruitfulness of evangelistic preaching is all the more necessary. And those today who, with Paul, believe most strongly that it is the sovereign agency of God, and that alone, that leads sinners to Christ, should bear witness to their faith by showing themselves most constant and faithful and earnest and persistent in prayer that God’s blessing may rest on the preaching of His word, and that under it sinners may be born again. This is the final bearing of belief in the sovereignty of God’s grace upon evangelism.

     We said earlier in this chapter that this doctrine does not in any way reduce or narrow the terms of our evangelistic commission. Now we see that, so far from contracting them, it actually expands them. For it faces us with the fact that there are two sides to the evangelistic commission. It is a commission, not only to preach, but also to pray; not only to talk to men about God, but also to talk to God about men. Preaching and prayer must go together; our evangelism will not be according to knowledge, nor will it be blessed, unless they do. We are to preach, because without knowledge of the gospel no man can be saved. We are to pray, because only the sovereign Holy Spirit in us and in men’s hearts can make our preaching effective to men’s salvation, and God will not send His Spirit where there is no prayer. Evangelicals are at present busy reforming their methods of evangelistic preaching, and that is good. But it will not lead to evangelistic fruitfulness unless God also reforms our praying, and pours out on us a new spirit of supplication for evangelistic work. The way ahead for us in evangelism is that we should be taught afresh to testify to our Lord and to His gospel, in public and in private, in preaching and in personal dealing, with boldness, patience, power, authority, and love; and that with this we should also be taught afresh to pray for God’s blessing on our witness with humility and importunity. It is as simple—and as difficult—as that. When all has been said that has to be said about the reformation of evangelistic methods, it still remains that there is no way ahead but this, and if we do not find this way, we shall not advance.

     Thus the wheel of our argument comes full circle. We began by appealing to our practice of prayer as proof of our faith in divine sovereignty. We end by applying our faith in divine sovereignty as a motive to the practice of prayer.

     What, then, are we to say about the suggestion that a hearty faith in the absolute sovereignty of God is inimical to evangelism? We are bound to say that anyone who makes this suggestion thereby shows that he has simply failed to understand what the doctrine of divine sovereignty means. Not only does it undergird evangelism, and uphold the evangelist, by creating a hope of success that could not otherwise be entertained; it also teaches us to bind together preaching and prayer; and as it makes us bold and confident before men, so it makes us humble and importunate before God. Is not this as it should be? We would not wish to say that man cannot evangelize at all without coming to terms with this doctrine; but we venture to think that, other things being equal, he will be able to evangelize better for believing it. 


Source: Evangelism and the Sovereignty of God, by J. I. Packer

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