Evangelism And The Sovereignty Of God Quotes

You may break the clods, you may sow your seeds, but what can you do without the rain? As absolutely needful is the divine blessing.

A God whom we could understand exhaustively, and whose revelation of Himself confronted us with no mysteries whatsoever, would be a God in man's image, and therefore an imaginary God, not the God of the Bible at all.

Creatures are not entitled to register complaints about their Creator.

If we teach Truth but not the Source of Truth, we don't really succeed in passing on our faith.

What we do every time we pray is to confess our impotence and God's sovereignty.

The Christian story, centered as it is on the death and Resurrection of Jesus Christ, is the only story for making sense of desire and loss.

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.

But the way to tell whether in fact you are evangelizing is not to ask whether conversions are known to have resulted from your witness. It is to ask whether you are faithfully making known the gospel message.

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.

What Is the Motive for Evangelizing? There are, in fact, two motives that should spur us constantly to evangelize. The first is love of God and concern for his glory; the second is love of man and concern for his welfare.

Our are speculations are not the measure of our God.

The preacher should work to convert his congregation; the wife should work to save her unbelieving husband. Christians are sent to convert, and they should not allow themselves, as Christ's representatives in the world, to aim at anything less. Evangelizing, therefore, is not simply a matter of teaching, and instructing, and imparting information to the mind. There is more to it than that. Evangelizing includes the endeavor to elicit a response to the truth taught.

The results of preaching depend, not on the wishes and intentions of men, but on the will of God Almighty. This consideration does not mean that we should be indifferent as to whether we see fruit from our witness to Christ or not; if fruit is not appearing, we should seek God's face about it to find out why. But this consideration does mean that we ought not to define evangelism in terms of achieved results.

The prayer of a Christian is not an attempt to force God’s hand, but a humble acknowledgment of helplessness and dependence.

People, especially the young, wanted to hear about God and not man.

A weak and dying Messiah is the very antithesis of a man-made cure.

In order for us to be on the right side of history, our existence and transformation—rather than our destruction—need to glorify God.

For it is not true that some Christians believe in divine sovereignty while others hold an opposite view. What is true is that all Christians believe in divine sovereignty, but some are not aware that they do, and mistakenly imagine and insist that they reject it. What causes this odd state of affairs? The root cause is the same as in most cases of error in the church--the intruding of rationalistic speculations, the passion for systematic consistency, a reluctance to recognize the existence of mystery and to let God be wiser than men, and a consequent subjecting of Scripture to the supposed demands of human logic.

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.

What we have to grasp, then, is that the bad conscience of the natural man is not at all the same thing as conviction of sin. It does not, therefore, follow that a man is convicted of sin when he is distressed about his weaknesses and the wrong things he has done. It is not conviction of sin just to feel miserable about yourself and your failures and your inadequacy to meet life's demands. Nor would it be saving faith if a man in that condition called on the Lord Jesus Christ just to soothe him, cheer him up and make him feel confident again. Nor should we be preaching the gospel (though we might imagine we were) if all that we did was to present Christ in terms of a human's felt wants. (`Are you happy? Are you satisfied? Do you want peace of mind? Do you feel that you have failed? Are you fed up with yourself? Do you want a friend? Then come to Christ; he will meet your every need"-as if the Lord Jesus Christ were to be thought of as a fairy godmother, or a super-psychiatrist.) No; we have to go deeper than this. To preach sin means not to make capital out of people's felt frailties (the brainwasher's trick), but to measure their lives by the holy law of God. To be convicted of sin means not just to feel that one is an all-around flop, but to realize that one has offended God, flouted his authority, defied him, gone against him and put oneself in the wrong with him. To preach Christ means to set him forth as the One who, through his cross, sets men right with God again. To put faith in Christ means relying on him, and him alone, to restore us to God's fellowship and favor.

We should not be held back by the thought that if they are not elect, they will not believe us and our efforts to convert them will fail. That is true; but it is none of our business and should make no difference to our action. In the first place, it is always wrong to abstain from doing good for fear that it might not be appreciated. In the second place, the nonelect in this world are faceless men as far as w are concerned. We know that they exist, but we do not and cannot know who they are, and it is as futile as it is impious for us to try and guess. The identity of the reprobate is one of God's 'secret things' into which his people may not pry. In the third place, our calling as Christians is not to love God's elect, and them only, but to love our neighbour, irrespective of whether he is elect or not.

LEAD PEOPLE TO COMMITMENT We have seen that nonbelievers in worship actually “close with Christ” in two basic ways: some may come to Christ during the service itself (1 Cor 14:24 – 25), while others must be “followed up with” by means of after-service meetings. Let’s take a closer look at both ways of leading people to commitment. It is possible to lead people to a commitment to Christ during the service. One way of inviting people to receive Christ is to make a verbal invitation as the Lord’s Supper is being distributed. At our church, we say it this way: “If you are not in a saving relationship with God through Christ today, do not take the bread and the cup, but as they come around, take Christ. Receive him in your heart as those around you receive the food. Then immediately afterward, come up and tell an officer or a pastor about what you’ve done so we can get you ready to receive the Supper the next time as a child of God.” Another way to invite commitment during the service is to give people a time of silence or a period of musical interlude after the sermon. This affords people time to think and process what they have heard and to offer themselves to God in prayer. In many situations, it is best to invite people to commitment through after-meetings. Acts 2 gives an example. Inverses 12 and 13 we are told that some folks mocked after hearing the apostles praise and preach, but others were disturbed and asked, “What does this mean?” Then, we see that Peter very specifically explained the gospel and, in response to the follow-up question “What shall we do?” (v. 37), he explained how to become a Christian. Historically, many preachers have found it effective to offer such meetings to nonbelievers and seekers immediately after evangelistic worship. Convicted seekers have just come from being in the presence of God and are often the most teachable and open at this time. To seek to “get them into a small group” or even to merely return next Sunday is asking a lot. They may also be “amazed and perplexed” (Acts 2:12), and it is best to strike while the iron is hot. This should not be understood as doubting that God is infallibly drawing people to himself (Acts 13:48; 16:14). Knowing the sovereignty of God helps us to relax as we do evangelism, knowing that conversions are not dependent on our eloquence. But it should not lead us to ignore or minimize the truth that God works through secondary causes. The Westminster Confession (5.2 – 3), for example, tells us that God routinely works through normal social and psychological processes. Therefore, inviting people into a follow-up meeting immediately after the worship service can often be more conducive to conserving the fruit of the Word. After-meetings may take the shape of one or more persons waiting at the front of the auditorium to pray with and talk with seekers who wish to make inquiries right on the spot. Another way is to host a simple Q&A session with the preacher in or near the main auditorium, following the postlude. Or offer one or two classes or small group experiences targeted to specific questions non-Christians ask about the content, relevance, and credibility of the Christian faith. Skilled lay evangelists should be present who can come alongside newcomers, answer spiritual questions, and provide guidance for their next steps.

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.

our calling as Christians is not to love God’s elect, and them only, but to love our neighbor, irrespective of whether he is elect or not.

It is not conviction of sin just to feel miserable about yourself and your failures and your inadequacy to meet life’s demands.

Nor should we be preaching the gospel (though we might imagine we were) if all that we did was to present Christ in terms of a human’s felt wants. (“Are you happy? Are you satisfied? Do you want peace of mind? Do you feel that you have failed? Are you fed up with yourself? Do you want a friend? Then come to Christ; he will meet your every need”—as if the Lord Jesus Christ were to be thought of as a fairy godmother, or a super-psychiatrist.)

The gospel is not “believe that Christ died for everybody’s sins, and therefore for yours,” any more than it is “believe that Christ died only for certain people’s sins, and so perhaps not for yours.” The gospel is “believe on the Lord Jesus Christ, who died for sins, and now offers you himself as your Savior.

It needs to be said that faith is not a mere optimistic feeling, any more than repentance is a mere regretful or remorseful feeling.

What an incredible witness it is to a lost and fearful society when the Christian acts like a child of God, living under the loving sovereignty of the heavenly Father.”—Henry Blackaby

It is the nature of love to be enterprising.

One more thing that stands in the middle of the road of easy-believism is the truth of the sovereignty of God. Years ago, I used to hear people say, “Don’t ever preach the doctrine of the sovereignty of God when you have nonbelievers in the audience.” People literally warned me against that. But here is another offensive bit of news for the unbeliever: God is sovereign, and you are not. You are not the captain of your soul or the master of your fate. You do not hold your destiny in your own hand. According to 1 Corinthians 1:24, those who believe are those whom God calls and sovereignly draws. God calls them because He has chosen them (v. 27), eklegomi, picked them out for Himself. The word appears again in verse 28. How could anybody get saved under those terms? You’ve got nothing left! You’re absolutely stripped of everything. Verse 30: “But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption.” So, if it’s all God’s doing anyway, why would I tamper with the message? Why would I try to manipulate the results? Verse 31: “He who glories, let him glory in the LORD.” My friend R. C. Sproul has said that “God’s favorite doctrine is sovereignty, and if you were God, it would be yours too.” A wonderful sentiment like that helps offset the sick feeling I get when I hear contemporary evangelicals attack the sovereignty of God. His elective purpose is salvation, because if God isn’t saving people, they won’t be saved. This is a hard truth that many prominent evangelicals deny, stealing glory from God and overestimating the ability of the spiritually dead!

In Lamentations 2, we encounter a suffering community coming to terms with their narrative. They embrace the necessary work of God in the place of suffering rather than quickly jumping to the easy answers. Lamentations 2 suggests a proper response to God’s sovereignty. The narrative of suffering and the lament that accompanies suffering is evidenced in Lamentations 2 as God’s people move toward an acknowledgment of who is in charge. In the humility necessary to acknowledge their shortcomings, the survivors of the destruction of Jerusalem can respond appropriately to God’s judgment. The dismantling of privilege requires the disavowal of any pretense of exceptionalism. Lamentations 2 offers a possibility of the expansion of the American evangelical theological imagination in order to encompass suffering and lament, which a privileged perspective may not allow. Lamentations calls us to embrace a narrative of suffering in order to understand the fullness of God’s message for his people.

On observing 1963 America for the first time, the author says that organization and standardization to a certain degree compete with divine providence.

THE DREADFUL DOCTRINE One more thing that stands in the middle of the road of easy-believism is the truth of the sovereignty of God. Years ago, I used to hear people say, “Don’t ever preach the doctrine of the sovereignty of God when you have nonbelievers in the audience.” People literally warned me against that. But here is another offensive bit of news for the unbeliever: God is sovereign, and you are not. You are not the captain of your soul or the master of your fate. You do not hold your destiny in your own hand. According to 1 Corinthians 1:24, those who believe are those whom God calls and sovereignly draws. God calls them because He has chosen them (v. 27), eklegomi, picked them out for Himself. The word appears again in verse 28. How could anybody get saved under those terms? You’ve got nothing left! You’re absolutely stripped of everything. Verse 30: “But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption.” So, if it’s all God’s doing anyway, why would I tamper with the message? Why would I try to manipulate the results? Verse 31: “He who glories, let him glory in the LORD.” My friend R. C. Sproul has said that “God’s favorite doctrine is sovereignty, and if you were God, it would be yours too.” A wonderful sentiment like that helps offset the sick feeling I get when I hear contemporary evangelicals attack the sovereignty of God. His elective purpose is salvation, because if God isn’t saving people, they won’t be saved. This is a hard truth that many prominent evangelicals deny, stealing glory from God and overestimating the ability of the spiritually dead!

The culture around us knows what it means when they see a church in perpetual bluster and outrage. They know that we are scared.

As a result of the rebellion, ensuing battle, and ultimately God’s judgment, God’s original creation became a “formless void” characterized by “darkness” and covered by “the deep.” Since this concept of a pre-creation battle was widely known among ancient Near Eastern people and among the Jews, as evidenced by the other creation passages that involve conflict, the Genesis author picked up his account where these other accounts left off. He began his narrative with the earth in its destroyed state. He then emphasized the ease with which God re-created his world, thus expressing the victory and sovereignty of the Creator over all forces that oppose him. No other reading of Genesis 1 and 2 can as easily harmonize itself with the biblical data about God’s conflict with forces of evil prior to creation. Fourth,

Ancient Jews often stated general principles in unequivocal terms for emphasis. We misinterpret them if we understand them as literal, universal laws. For example, Proverbs 12:21 states, “No harm happens to the righteous, but the wicked are filled with trouble” (cf. Prov. 13:21, 25). If read as an absolute universal law, this passage is obvious nonsense. History and our own experience demonstrate that righteous people frequently suffer great harm, while wicked people often live in peace and prosperity. Indeed, Scripture itself repeatedly makes this observation (Job; Ps. 73). As a general principle, however, righteous living helps one avoid harm, while wicked living will lead to trouble. In Proverbs 21:1, therefore, the author is not suggesting that every decision made by every king throughout history was orchestrated by God. He is simply emphasizing God’s general sovereignty over kings. Fourth,

An example of making this delineation of responsibility, outside the realm of codependency, is when a person witnesses for Christ and shares the Gospel with an unbeliever. While the Christian is responsible to the Lord, he is not responsible for the unbeliever's response to the gospel. That is between God and the unbeliever. If the Christian who testifies for the Lord without apparent results thinks it's his fault the listener is not converted, he is limiting the sovereignty of God and taking responsibility beyond his capability. Likewise if a spouse or friend assumes responsibility beyond what God has given, he is operating outside his own area of obedience to the Lord. When that happens, he may tend to discontinue obeying God, since he is unsuccessful in accomplishing the responsibility given to others.

One reason that conversations about race are so hard is because too many American evangelicals lack thinking with biblical nuance. Sadly, when it comes to using our God-given brains, evangelicals often have only two speeds. For the evangelical, if something is not essential for salvation, it’s often regarded as unimportant. Issues, then, are either of speed 1: ultimate importance, or speed 2: no importance. Os Guinness reflects on the sin and scandal of evangelicals refusing to love the Lord with their minds: “American evangelicals therefore characteristically display an impatience with the difficult, an intolerance of complexity, and a poor appreciation of the long-term and disciplined. Correspondingly, we often demonstrate a tendency toward the simplistic, especially in the form of slogans or overly simple either/or solutions.”13 This either/or mental proclivity is why evangelicals often pit two good things against each other (e.g., evangelism versus justice, the spiritual versus the social, man’s responsibility versus God’s sovereignty, etc.). It’s why we often see those who disagree with us as a part of the faithful or as a full-blown heretic—we only have two speeds.

When we preach the promises and invitations of the gospel, and offer Christ to sinful men and women, it is part of our task to emphasize and re-emphasize that they are responsible to God for the way in which they react to the good news of his grace. No preacher can ever make this point too strongly.

Men are not flattered by being shown that there has been a difference of purpose between the Almighty and them. To deny it, however, in this case, is to deny that there is a God governing the world. Abraham Lincoln

Who works all things according to the counsel of his will is best understood to mean that every single event that occurs is in some sense predestined by God. At the same time, Paul emphasizes the importance of human responsibility, as is evident in all of the moral commands later in Ephesians (chs. 4–6) and in all of Paul’s letters. As Paul demonstrated in all of his remarkable efforts in spreading the gospel (Acts 13–28; cf. 2 Cor. 11:23–28), he believed that doing personal evangelism and making conscious choices to obey God are also absolutely essential in fulfilling God’s plan. God uses human means to fulfill what he has ordained. With regard to tragedies and evil, Paul and the other biblical writers never blame God for them (cf. Rom. 5:12; 2 Tim. 4:14; also Job 1:21–22). Rather, they see the doctrine of God’s sovereignty as a means of comfort and assurance (cf. Rom. 8:28–30), confident that evil will not triumph, and that God’s good plans for his people will be fulfilled. How God’s sovereignty and human responsibility work together in the world is a mystery no one can fully understand.

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But what is in the Bible is just the whole counsel of God for man’s salvation; all Scripture bears witness, in one way or another, to Christ, and all biblical themes relate to him.

For he was an apostle second and a Christian first;

Paul, in his own estimation, was not a philosopher, not a moralist, not one of the world’s wise men,

Evangelism is to be defined not institutionally, in terms of the kind of meeting held, but theologically, in terms of what is taught, and for what purpose.

We must know what it means to call God Creator before we can grasp what it means to speak of him as Redeemer.

But the Christ who is depicted and desired merely to make the lot of life’s casualties easier by supplying them with aids and comforts is not the real Christ, but a misrepresented and misconceived Christ—in effect, an imaginary Christ.

the bad conscience of the natural man is not at all the same thing as conviction of sin.

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God’s sovereignty and man’s responsibility are taught to us side by side in the same Bible; sometimes, indeed, in the same text.[2] Both are thus guaranteed to us by the same divine authority; both, therefore, are true. It follows that they must be held together, and not played off against each other.

It is not deliberately manufactured; it is

The particular antinomy which concerns us here is the apparent opposition between divine sovereignty and human responsibility, or (putting it more biblically) between what God does as King and what he does as Judge.

Now they see that the way to find the happiness that God promises is not to seek it as an end in itself, but to forget oneself in the daily preoccupation of seeking God’s glory and doing his will and proving his power through the ups and downs and stresses and strains of everyday life.

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