How Does Evangelism Occur?

When discussing evangelism, it is important to begin with an understanding of both the divine and human attitude. Understanding the divine and human attitudes in evangelism is foundational for the proclamation of the gospel.

Second Corinthians 5:16-21 reveals the divine attitude. Verse 18 teaches that God is the Author of reconciliation; verse 19 teaches Jesus is the Agent of reconciliation; and, verse 20 teaches the Christian is the Ambassador of reconciliation. The responsibility and privilege of the Christian in God’s work of reconciliation, could not be stated with greater clarity. Furthermore, it is evident that evangelism begins with God. Evangelism concerns the glory of God more than it does those who are separated from Christ or those who proclaim the gospel message.

Romans 1:1-17 reveals the human attitude. The “I am” statements from the Apostle Paul should be true of every Christian. His statement, “I am under obligation” in verse 14 stresses the responsibility to proclaim the gospel. The “I am eager” statement indicates the proper attitude to characterize all gospel proclamation. The “I am not ashamed” statement indicates the proper testimony of every witness for Christ. The three statements should be characteristic of every Christian. The foundational attitudes taught in these verses should immediately result in the development of a strategy for proclaiming the gospel.

Various Approaches to Evangelism
There would appear to be four types of biblical evangelism: household, personal, proclamational, and literary evangelism. One should note that these types of biblical evangelism are not mutually exclusive, and one particular approach is not mandatory for each and every believer. Understanding the proper attitudes and various approaches to evangelism, will assist the church in fulfilling her responsibility to proclaim the gospel. The first evangelistic approach to be used by the local church is household evangelism, with a distinction between the people and the place.

There is much value in home evangelism, deeming it appropriate for the local church. The small numbers—within a casual and hospitable atmosphere—allow for genuine and informed dialogue regarding spiritual issues. There are also several New Testament examples indicating the value of home evangelism. The embryonic church met in the upper room (Acts 1:13), which may have been “the house of Mary, the mother of John [Mark]” in Jerusalem, “where many were gathered together and were praying” (12:12). Lydia’s house and the jailer’s house at Philippi were important places for the proclamation of the gospel (16:15, 32-34). Jason’s house at Thessalonica was a prominent meeting place, which resulted in the Jews forming a mob against him (17:5). Paul found safety in the home of Titius Justus (18:7). “The house of Philip the evangelist” at Caesarea appears to have been hospitable for seafarers (21:8). Stephanas’ house in Corinth was used “for ministry to the saints” (1 Cor 16:15-18).

Scripture indicates much evangelistic emphasis upon the household. For example, the conversion of the head of the household often results in God drawing the entire family to faith in Christ. Cornelius “called together his relatives and close friends” to hear Peter (Acts 10:24). When Peter entered the house, he “found many people assembled” (v. 27). Lydia, “a seller of purple fabrics,” is another example of an entire household being converted (16:15). Apparently, she was unmarried at the time; therefore, she would have been the head of the household. Similarly, the Philippian jailer and his household were brought to faith in the Lord (v. 33). Sometimes, the conversion of the wife would result in the husband being “won without a word by the behavior of [his wife]” (1 Pet 3:1; cf. 1 Cor 7:14; 2 Cor 6:14). The conversion of slaves even had some influence upon the household (Rom 16; Phil 1:13; 4:22; Phlm).

The second evangelistic approach to be used by the local church is personal evangelism. Personal evangelism occurs through the witness of a believer in an individualistic manner. The personal contact between a believer and an unbeliever was essential for the spreading of the gospel message.

New Testament examples of personal evangelism would include the ministry of John the Baptist “with two of his disciples” (John 1:35-37). Andrew was “one of the two who heard John speak and followed [Christ]” (v. 40); he brought his brother, Simon Peter, to Christ (vv. 41-43). Jesus found Philip (v. 43), who then brought Nathanael to Jesus (v. 45). There are several examples of personal evangelism from the ministry of Christ, as He met with Zaccheus (Luke 19:1-10), Nicodemus (John 3:1-21), and the Samaritan woman (4:1-42). Many of the Lord’s healings were personal encounters with the lost (Mark 1:21-28; 2:1-12; 3:1-6; 5:25-34; 7:31-37; 8:22-26; etc.), or direct contact with individuals (e.g., the disciples, Lazarus, Mary and Martha, et al.). Other examples would include the personal encounter of Peter and John with the lame beggar at the Temple (Acts 3:1-10), and Philip with the Ethiopian eunuch (8:26-40). The Apostle Paul made several references in his Epistles that were personal in nature, which would assume the personal nature of proclaiming the gospel.

The means of personal evangelism can be divided into two types. The first type may be called the unplanned or “defensive” type, and it occurs when someone makes inquiry regarding the Christian faith. First Peter 3:15 instructs Christians to be ready always to give an answer to such questions. The second type of personal evangelism may be called the planned or “offensive” type.  The term offensive here does not refer to being obnoxious, but the type of evangelism where a Christian takes the initiative to approach the lost, with the intent to share the Christian faith.

The third evangelistic approach to be used by the local church is proclamational evangelism, which can include five strategies. The first strategy is synagogue preaching (the modern equivalent would be preaching in religious centers). The intent of this preaching is to reason from the Scripture that Jesus is the promised Messiah. The Apostle Paul used this strategy consistently, as can be seen in Acts 13:5, 14; 14:1; 17:1-2, 10, 17; 18:1, 4, 19; 19:8 (cf. Apollos in 18:26).

The second strategy is open air preaching. Jesus often used this strategy, as evident in His discourses. Open air preaching is generally an unplanned meeting where a number of people are gathered or potentially will congregate. Biblical examples of this strategy include Peter in Jerusalem (2:14), Philip in Samaria (8:5), and Paul in Lystra (14:8) and Athens (17:22-33).

Teaching and apologetics are a third strategy of open air preaching. There is a relationship between teaching and preaching, since the latter will communicate doctrine, and all teaching has some preaching in it. Paul “was reasoning … with the Jews and God-fearing Gentiles, and in the market place every day” in Athens (v. 17). In Ephesus, he reasoned “daily in the school of Tyrannus” (19:9). Paul’s teaching was so effective for the two years in Ephesus that “the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater” (v. 31). Not only was Paul’s teaching effective, but also his defense of the faith was evident (24:12).

The fourth strategy of open air preaching is the testimony of praise to God for what He has accomplished in salvation. Relational (testimony) evangelism is a strategy that is focused on being used of God to lead an individual to faith and repentance, as a natural result of a relationship that has developed over a period of time. The relationship with an individual becomes a primary factor (cf. 1 Thess 2:1-12). The fifth strategy of open air preaching is prophetic preaching (1 Cor 12:10, 29). Although the gift of prophecy was temporary and foundational to the church (Eph 2:20), it does indicate a profound effect of Scripture upon the lost. Proclamational evangelism is a strategy of evangelism that is focused upon proclaiming the gospel in a context where a large number (generally) of listeners are present and are exposed to the truth. The context in which the truth is presented becomes a primary factor (cf. Acts 17).

The fourth evangelistic approach to be used by the local church is literary evangelism. Not only is it necessary to proclaim the gospel, but also having a written testimony is important. Literary evangelism is an approach for transmitting the gospel when geographical locations may prohibit. John’s Gospel is one example of this approach (John 20:31). Midnight Call Ministries is an example of literary evangelism, through a dedication to proclaim the entire Bible as the unfailing and eternal Word of God, which was inspired by the Holy Spirit and is the unerring guide for the Christian faith. Quite simply, the objective of Midnight Call is to use literature, radio, and missionaries to call people everywhere to Christ, to proclaim the second coming of Christ, to prepare Christians for His coming, and to uphold the faith and warn of false doctrines.

Evangelism and Discipleship
Acts 1:8 states that every Christian has been given a command to be a witness for Christ. Mark 16:15 reveals each Christian has been commissioned to make known the gospel message to the lost of every generation. However, the greatest reason why one should witness for Christ is that He commanded it. The Great Commission (Matt 28:18-20) is not a challenge or an option; it is the Lord Jesus Christ’s command to the disciples of every generation.

The fundamental imperative of the Great Commission is to make disciples. Evangelism is an event in the process of making disciples (cf. 1 Cor 15). The Greek word mathēteusate is an imperative of command, which means literally “to make a disciple of, teach.” Matthew 28:19 in the King James Version reads, “Go ye therefore, and teach all nations...” The word teach means literally to “make disciples,” as in the New American Standard Bible. The Greek word meaning “to make a disciple of, teach” is the only verb in the commission; therefore, it emphasizes the most important detail of the passage. The words “go” and “baptize” in verse 19 and the word “teaching” in verse 20 are all participles, which means they inform the church how to make disciples (i.e., how to teach). Prior to a person becoming a disciple, he or she must first understand the gospel. Thus, the need for evangelism, which is certainly implied in the word “go.”

Midnight Call - 02/2025