Similarly, we ourselves have a responsibility for making the gospel known. Christ’s command to his disciples, “Go . . . and make disciples of all nations” (Mt 28:19), was spoken to them in their representative capacity; this is Christ’s command, not merely to the apostles, but to the whole Church. Evangelism is the inalienable responsibility of every Christian community, and every Christian person. We are all under orders to devote ourselves to spreading the good news, and to use all our ingenuity and enterprise to bring it to the notice of the whole world. The Christian, therefore, must constantly be searching his conscience, asking himself if he is doing all that he might be doing in this field. For this also is a responsibility that cannot be shrugged off.
It is necessary, therefore, to take the thought of human responsibility, as it affects both the preacher and the hearer of the gospel, very seriously indeed. But we must not let it drive the thought of divine sovereignty out of our minds. While we must always remember that it is our responsibility to proclaim salvation, we must never forget that it is God who saves. It is God who brings men and women under the sound of the gospel, and it is God who brings them to faith in Christ. Our evangelistic work is the instrument that he uses for this purpose, but the power that saves is not in the instrument: it is in the hand of the One who uses the instrument. We must not at any stage forget that. For if we forget that it is God’s prerogative to give results when the gospel is preached, we shall start to think that it is our responsibility to secure them. And if we forget that only God can give faith, we shall start to think that the making of converts depends, in the last analysis, not on God, but on us, and that the decisive factor is the way in which we evangelize. And this line of thought consistently followed through, will lead us far astray.
Let us work this out. If we regarded it as our job, not simply to present Christ, but actually to produce converts—to evangelize, not only faithfully, but also successfully—our approach to evangelism would become pragmatic and calculating. We should conclude that our basic equipment, both for personal dealing and for public preaching, must be twofold. We must have not merely a clear grasp of the meaning and application of the gospel but also an irresistible technique for inducing a response. We should, therefore, make it our business to try and develop such a technique. And we should evaluate all evangelism, our own and other people’s, by the criterion not only of the message preached but also of visible results. If our own efforts were not bearing fruit, we should conclude that our technique still needed improving. If they were bearing fruit, we should conclude that this justified the technique we had been using. We should regard evangelism as an activity involving a battle of wills between ourselves and those to whom we go, a battle in which victory depends on our firing off a heavy enough barrage of calculated effects. Thus our philosophy of evangelism would become terrifyingly similar to the philosophy of brainwashing. And we would no longer be able to argue, when such a similarity is asserted to be a fact, that this is not a proper conception of evangelism. 2 For it would be a proper conception of evangelism if the production of converts was really our responsibility.
This shows us the danger of forgetting the practical implications of God’s sovereignty. It is right to recognize our responsibility to engage in aggressive evangelism. It is right to desire the conversion of unbelievers. It is right to want one’s presentation of the gospel to be as clear and forcible as possible. If we preferred that converts should be few and far between, and did not care whether our proclaiming of Christ went home or not, there would be something wrong with us. But it is not right when we take it on us to do more than God has given us to do. It is not right when we regard ourselves as responsible for securing converts, and look to our own enterprise and techniques to accomplish what only God can accomplish. To do that is to intrude ourselves into the office of the Holy Spirit, and to exalt ourselves as the agents of the new birth. And the point that we must see is this: only by letting our knowledge of God’s sovereignty control the way in which we plan, and pray, and work in his service, can we avoid becoming guilty of this fault. For where we are not consciously relying on God, there we shall inevitably be found relying on ourselves. And the spirit of self-reliance is a blight on evangelism. Such, however, is the inevitable consequence of forgetting God’s sovereignty in the conversion of souls.
But there is an opposite temptation that threatens us also: namely, the temptation to an exclusive concern with divine sovereignty.
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They are, however, beset by exactly the opposite temptation to that discussed above. In their zeal to glorify God by acknowledging his sovereignty in grace, and by refusing to imagine that their own services are indispensable to him, they are tempted to lose sight of the church’s responsibility to evangelize. Their temptation is to reason thus: “Agreed, the world is ungodly; but, surely, the less we do about it, the more God will be glorified when at length he breaks in to restore the situation. The most important thing for us to do is to take care that we leave the initiative in his hands.” They are tempted, therefore, to suspect all enterprise in evangelism, whether organized or on the personal level, as if there were something essentially and inescapably man-exalting about it. They are haunted by the fear of running ahead of God, and feel that there is nothing more urgent than to guard against the possibility of doing this.
Perhaps the classic instance of this way of thinking was provided two centuries ago by the chairman of the ministers’ fraternal at which William Carey mooted the founding of a missionary society. “Sit down, young man,” said the old warrior; “when God is pleased to convert the heathen, He will do it without your aid, or mine!” The idea of taking the initiative in going out to find men of all nations for Christ struck him as improper and, indeed, presumptuous.
Now, think twice before you condemn that old man. He was not entirely without understanding. He had at least grasped that it is God who saves, and that he saves according to his own purpose, and does not take orders from man in the matter. He had grasped too that we must never suppose that without our help God would be helpless. He had, in other Now, think twice before you condemn that old man. He was not entirely without understanding. He had at least grasped that it is God who saves, and that he saves according to his own purpose, and does not take orders from man in the matter. He had grasped too that we must never suppose that without our help God would be helpless. He had, in other words, learned to take the sovereignty of God perfectly seriously. His mistake was that he was not taking the church’s evangelistic responsibility with equal seriousness. He was forgetting that God’s way of saving men is to send out his servants to tell them the gospel, and that the church has been charged to go into all the world for that very purpose.
But this is something that we must not forget. Christ’s command means that we all should be devoting all our resources of ingenuity and enterprise to the task of making the gospel known in every possible way to every possible person. Unconcern and inaction with regard to evangelism are always, therefore, inexcusable. And the doctrine of divine sovereignty would be grossly misapplied if we should invoke it in such a way as to lessen the urgency, and immediacy, and priority, and binding constraint, of the evangelistic imperative. No revealed truth may be invoked to extenuate sin. God did not teach us the reality of his rule in order to give us an excuse for neglecting his orders.
We shall proceed now according to this maxim. In what follows, we shall try to take both doctrines perfectly seriously, as the Bible does, and to view them in their positive biblical relationship. We shall not oppose them to each other, for the Bible does not oppose them to each other. Nor shall we qualify, or modify, or water down, either of them in terms of the other, for this is not what the Bible does either. What the Bible does is to assert both truths side by side in the strongest and most unambiguous terms as two ultimate facts; this, therefore, is the position that we must take in our own thinking. C. H. Spurgeon was once asked if he could reconcile these two truths to each other. “I wouldn’t try,” he replied; “I never reconcile friends.” Friends?—yes, friends. This is the point that we have to grasp. In the Bible, divine sovereignty and human responsibility are not enemies. They are not uneasy neighbors; they are not in an endless state of cold war with each other. They are friends, and they work together. I hope that what I am to say now about evangelism will help to make this clear.
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