Reconciling Evangelism and Predestination
One of the main arguments that comes up against Calvinism (more specifically, God’s election of his people) is that evangelism is irrelevant if you hold to a Reformed or Calvinist theology. I say main argument, not because it is a legit argument, but because it is often brought up.
I was face-to-face with this argument not long ago, as I was in conversation with a table of United Methodists. Now, these were (and still are) my friends whom I love and respect. However, we have some major theological differences. So there I am, and somehow the subject of predestination comes up. And since I am the token Calvinist at the table, everyone looks to me for their Calvinist insight.
In conversation about predestination, the question was raised about how Calvinists reconcile the doctrines of evangelism and predestination. If all are predestined, they pointed out, then what is the purpose of evangelism? The question was asked with all grace and humility, and I was (much to my excitement but also nervousness) given the floor to explain what I believed about evangelism.
There are very few who will outright deny any kind of predestination. After all, the language is laid out in Scripture (proginosko and prohorizo in the Greek, among others). However, the major differences in doctrine are on whether God foreknows (has knowledge of) those who will accept him (a classic Arminiam perspective) or whether God foreknows (more like a relationship than simply a knowledge of) those whom he has determined to receive salvation (the Calvinist perspective).
And many Arminians argue that, if God has determined who will receive salvation and who are his “elect”, then why evangelise, because his elect will be drawn to him either way? My reasons are simple: (1.) we are commanded to evangelise and (2.) we do not know who God’s elect are.
Firstly, we are commanded to evangelise. I probably do not need to quote the Great Commission, since many of you already know it, but Jesus said this in his last moments on earth:
Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. (Matthew 28:19-20; also Mark 16:15-16)
The imperative mood on the Greek word matheteuo (to make disciple) tells us this is not merely a suggestion but a command. We are commanded to spread the gospel, the good news of Jesus Christ. Now, granted there are some who ascribe to the Christian faith who believe that we should not proselytize the world. They cling to more of an actions-based evangelism and often a social gospel rather than a gospel of repentance and faith. I believe this to be a very dangerous philosophy of evangelism, as we can get caught up in the social ills of the world without having any concern for the spiritual ills. I believe both actions and words are needed to obey the command of our Lord (for more on this, read Tell the Truth by Will Metzger).
Secondly, we do not know who God’s elect are. Though I thoroughly believe God has elected some for mercy before the foundations of the earth, how are we to know who those elect are? C.H. Spurgeon once said, “God has called me to preach His word and if I knew that all the elect had a yellow stripe painted down their backs, then I would give up preaching the Gospel and go and lift up shirt tails!”
God uses his people as a means to bring others unto himself. Believing in an absolute sovereignty of God does not go against this. In fact, it humbles the human who may have at first thought he was at least partially responsible for the conversion of another. We have no say over a human’s soul, but we are to minister to such souls with the gospel of peace. And it is God’s sovereign work of regeneration which changes the heart. Paul addresses the issue of evangelism and human responsibility in his first letter to the Corinthians:
For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human? What then is Apollos? What is Paul? Servants through whom you believed, jas the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth. He who plants and he who waters are one, and each will receive his wages according to his labor. For we are God’s fellow workers. You are God’s field, God’s building.
As laborers for God, we are called to plant, to water, to spread the seeds of the gospel to the nations. However, we can take great comfort in knowing the God is in control of the growth. Paul goes on to say,
For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. Whether then it was I or they, so we preach and so you believed.
(1 Corinthians 15:9-11, emphasis mine)
I have heard it said that one who thinks they are elect must be very arrogant. And there may be some who are arrogant and pervert the great doctrines of election and predestination. However, pride is not my feeling towards being part of the elect – humility is. Humble in the sense that I am a sinner; one who has, at times, stood in rebellion against a holy and just Lord. And despite my mess, I am known before time, by the great Creator God, through the saving work of his Son, Jesus, and the regeneration that takes place by the Holy Spirit.
So, you see, it is not hard to reconcile evangelism and predestination. We are commanded to proclaim the good news of our Lord and are used as vessels to deliver this Word to the world.
I feel like my argument is shared by many Reformed Christians and has been discussed in many forums. Below you find an excellent defense by Mark Kieler:
