Are We Presenting the Gospel Correctly?
by J. Clint Adams
Every generation of Christians must confront and contend with certain challenges. These can range from false doctrines within the Church, to unbelievers’ direct attacks on the faith, to varieties of moral decay. It is critical that we recognize these challenges, not only for the sake of our generation, but for the sake of coming generations, too.
One of the great questions for the Church is whether it is presenting the Gospel correctly. This has been addressed in recent years through various articles, sermons, and blogs, especially in connection with the Southern Baptist Convention’s 2012 resolution, “An Affirmation of a ‘Sinner’s Prayer’ as a Biblical Expression of Repentance and Faith.”
Though this question has been previously discussed, such an important topic is worthy of reexamination. This article will address the subject of presenting the Gospel correctly. By watching out for common errors and considering biblical principles, we will try to be faithful servants committed to biblical evangelism.
“Presenting” the Gospel: A Definition
Presenting the Gospel begins with explaining the way in which God saves sinners. Giving the biblical account of salvation is essential. When we present the Gospel, we are taking the wonderful truths of redemption and, by God’s grace, offering them to a person we desire to lead to salvation.
The reception of these truths is where a deeper challenge lies. If we asked many believers how an individual is saved, we would often hear something like, “Believe on the Lord Jesus Christ and you shall be saved” (Acts 16:31). Of course, this response is accurate. However, what does this look like? And what would it mean if anything were added to this Scriptural command? These are some of the questions we must ask when seeking to uphold a correct presentation of the Gospel.
Misrepresenting the Gospel: Examining Methodology
Presenting the Gospel correctly assumes there are some wrong ways, too. One wrong way would be to use methodologies that distort or change the message altogether. A methodology is the approach used to present the Gospel. For example, having those who want to become Christians repeat a prayer, or asking them to raise their hands, would be methods we employ when trying to help someone accept Christ.
When considering methods, it is helpful for us to ask some diagnostic questions. This will help show us whether a particular methodology is consistent with the Gospel or distorting it.
(a) Are our methodologies found in Scripture?
This is a simple, yet challenging question. Does this mean, for example, that technology cannot be used to present the Gospel? Certainly not. Television and Internet are not questions of methodology in and of themselves (though they can be), but of means or medium. Instead, methodology speaks to how “believe on the Lord Jesus Christ” is presented to an individual, whether it reaches his or her ears by radio, television, Internet, or personal encounter.
Some may object, “My methodology might not be mentioned in Scripture, but neither are pews. Yet we still use them.” However, Scripture does not provide us a theology of furniture, but of salvation. Because of this, we must use biblical principles to guide the way we think about evangelistic methods.
One method absent from Scripture is the practice of telling others to “invite Jesus to come and live in their heart.” Though widely used, Scripture offers no example of it. The Bible does say that the Lord dwells in the Christians’ heart (cf. Eph. 3:17). It even says we should “call upon the name of the Lord” in order to be saved (cf. Rom. 10:13). But the question is, “How does the Lord come to live in our hearts?” By faith, according to Ephesians 3:17. Some might argue that this approach is helpful when working with children because their knowledge of sin, repentance, and faith in Jesus isn’t on the same level as an adult. However, some understanding is essential. How else can the child become a Christian [1]?
(b) Do our methodologies hold up “repent and believe” as the condition of salvation?
Because methods are man-made, they inevitably can become the focus. So it is reasonable to ask if “repent and believe” is still our focus after using our method to present the Gospel. Does a person think they are saved simply because they have been obedient to the method, or because they have been given repentance toward God and faith in the Lord Jesus Christ (cf. Acts 20:21)? A believer could be unaware that the method he or she is employing to lead others to salvation is in fact concealing God’s grace from the listeners’ ears.
The faithful evangelist wants to ask if the person to whom they are presenting the Gospel is likely (on the basis of the method being used) to be confident in having followed the method or process, or in the finished work of Christ [2]? In other words, we should always ask if the way we present the Gospel emphasizes trust in Jesus Christ for salvation or trust in the method itself.
On a practical level, the danger being avoided is having a listener, on the basis of our explanation, equate a particular act with the condition of salvation. Focusing on the biblical condition of salvation helps us avoid such errors.
(c) Are our methodologies manipulative?
Christians should be passionate. Knowing that countless souls perish every day in Hell should prompt us to warn others about that reality. It should motivate us to plead with people to turn from their sins and trust in Jesus Christ as the only way to be forgiven and reconciled to God.
However, there is a difference between exhortations to repent and manipulation. The former is a plea with listeners based on Scripture’s truths and the Holy Spirit’s conviction. The latter is an appeal based on salesmanship and peer pressure, even if that means securing a decision regardless of how tenuous it may be.
We cannot force someone to become a Christian, even when that means seeing people walk away without repenting. It would be better for someone to understand the Gospel and reject it, than to be manipulated into a false conversion, giving them false assurance of salvation, and then dishonor Christ by his or her “Christian” walk.
A Method-Free Salvation?
Some might say, “But the core issue is the Gospel, not the methods. If the Gospel is preached accurately, why make such a big deal about the way it is presented?” The Gospel is the core, but if it isn’t correctly conveyed because of the methodology used, it is no longer the Gospel that is presented.
To tell people to repent and believe, but then to emphasize an extra condition, is damaging to the Gospel. This is similar to the Judaizers who taught that salvation required circumcision (cf. Galatians 6:12). For them, faith in Christ was not enough. Likewise, to tell people to repent and believe the Gospel, but then to require these same people to do something else could confuse the way of salvation with a man-made practice or method.
One way this may help determine if our evangelistic example is unbiblical is if a congregation does not believe that someone can become a Christian by “believing on the Lord Jesus Christ” at work on Monday morning with no one else around. If so, then something could be wrong in the way we are presenting the Gospel!
Conclusion
As believers, we must be unmistakably clear about the Gospel. Yet we also should be discerning about methodology. In His mercy God can certainly save anyone, even when flawed methodologies are being used—and we should be thankful for that. Who among us (myself included) can say that we have always presented the Gospel faithfully? However, God overcoming human weakness doesn’t remove our responsibility to present the Gospel in a biblically-faithful manner.
Have there been individuals saved when they “invited Jesus to come and live in their hearts” or were helped through a recited prayer? Absolutely yes! However, the method did not save them, but faith and repentance by God’s grace. That is what brought them into a relationship with the crucified and risen Christ.
Unless our evangelism is biblically-rooted, all conferences, books, and resources (otherwise meant to supply Christians for ministry) will not aid in this great calling of the Church. God has given Christians the great privilege of presenting His Gospel to the world. But this requires fidelity to the biblical means of doing this task. If we fail at this point, nothing else matters.
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[1] My purpose here is not to imply that a small child who dies before he is capable of understanding sin, repentance, and faith in Jesus will not go to Heaven. I am saying that until a child, at least to some extent, has an understanding of these things they cannot become a Christian as, for example, an adult would. Also see Phillip Morgan’s Accounting for Accountability.
[2] Does this mean that everyone who asks someone else to “invite Jesus to come and live in their heart,” for example, is doing unfaithful evangelism? No, I don’t think so. But for reasons mentioned in this paper and others that could have been mentioned, I think it’s best not to use this type of language.
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About the Author: J. Clint Adams is the Assistant Pastor at Grace Baptist Church in Dickson, Tennessee. He graduated from Welch College in 2009 (B.S.), and from Liberty Baptist Theological Seminary in 2011 (M.A.R.). He is interested in issues concerning theology and ministry, particularly the doctrine of salvation and the practice of evangelism. He was married to his wife Cortney in 2007, and together they have one daughter, Emma Jo. They currently reside in Dickson, Tennessee. Clint’s blog can be found at www.jclintadams.com
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