God’s Purpose for Israel in the Old Testament

God’s purpose for Israel began with the Abrahamic covenant (Gen. 12:1-3; 18:17-19; 22:17-18), renewed in Isaac and Jacob (26:3-5; 28:13-15) and their descendants (46:3; 48:3-4; 49:10), intended as a blessing to “all the families [nations] of the earth” (12:3; 18:18; 22:18; 26:4; 28:14). Having delivered the Israelites from Egyptian bondage and reminding them of the covenant made with their forefathers (Ex. 2:24-25; 6:1-8), the Lord spoke through Moses (Ex. 19:3-9) reaffirming divine authority and providential care for his covenant people, along with expectations of obedience (vv. 3-6). Yet their selection in no way meant the exclusiveness of a single-nation God.

A Kingdom of Priests

“And you shall be to me a kingdom of priests and a holy nation …” (Ex. 19:6a). A priest serves in a mediatorial role between fellow-humans and God, so an entire priestly kingdom implies “Israel’s mission as that of bringing other peoples to the Lord…”¹ As “a holy nation,” the holiness of God was to be displayed through his people, as “Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth.”² To this solemn mission the post-exodus Israelites pledged their obedience (v. 8).

Unfortunately, God’s people did not remain faithful to their covenant agreement (1 Kings 19:10; Jer. 31:32; cf. Jer. 7:25-28; Psa. 95:8-11; Acts 7:51-53) and suffered the consequences, including a divided nation (1 Kings 12–2 Kings 17), Assyrian exile of the northerners (2 Kings 15–17), and Babylonian exile of the southerners (2 Kings 23–25). Nevertheless, God still loved his people and sought to bring them back to obedient faith, continuing to work with them to fulfill his overall plan.

God’s “Witnesses”

Through Isaiah, the Lord issued stern warnings of judgment (Isa. 1–39), as well as messianic hope (chaps. 40–66). The restoration of his covenant people was assured (43:1-7), and they in turn were to be his “witnesses” to the nations (43:8-13; cf. 44:8). A witness is superfluous without a testimony and those to whom the testimony can be conveyed. Here “all the nations” are to be on the receiving end of Israel’s testimony.

Yahweh has such [witnesses] available – his own special people. In fact that is in a sense their very destiny. Israel is not to be a mighty worldly power dominating other nations and exercising world-empire. She is to be witness to what God has done for her, witness by her very existence and witness by the testimony that she can bear orally. By thus witnessing she fulfils her calling of being God’s ‘servant,’ whom he has chosen.³

The responsibility of the Israelites to be God’s witnesses was based on what he had done and was doing for them (43:10-25), and simply because of who he is (44:6-8). “This people I have formed for myself; they shall declare my praise” (43:21).

The God of All People

The approximately 175 allusions in the Psalms to the universality of God’s reign demonstrate the extent of his interest and care. “In the Psalms there are seventy-six references to the ‘nations’, even though the Psalms are part of the worship of Israel. And if you add references to ‘all the earth’ and ‘the peoples’ it is quite startling to see how much the Psalms teach us of God’s concern for all mankind.”⁴

In 1 Chronicles 16:7-36, when the ark of God was returned to the tabernacle, David’s song of thanksgiving shows his awareness of the universality of God’s reign (esp. vv. 8, 14, 23, 24, 28, 30, 31, 33). David realized that Yahweh is not limited to the people of Israel alone. In 1 Kings 8:38-43, at the dedication of the temple, Solomon’s prayer evinces an awareness of the Lord’s purpose for his people, showered with grace and blessings as they submit to his holy will (vv. 38-40). Solomon prayed for the “foreigner, who is not of your people Israel” (v. 41a), foreseeing God’s message spreading to distant lands (vv. 41b-42), “that all peoples of the earth may know your name and fear you, as do your people Israel …” (43). Note also 1 Kings 8:60; 10:1, 9.

Jonah was a Jewish prophet sent to preach to a non-Jewish people (Jonah 1:1-2), a clear reflection of the Lord’s willingness to save even heathen nations who submit to him as the universal God of the entire earth.

The book of Jonah is so significant for understanding the biblical basis of mission because it treats God’s mandate to his people regarding the Gentile peoples and thus serves as the preparatory step to the missionary mandate of the New Testament. But it is also important for catching a glimpse of the deep resistance this mandate encounters from the very servant Yahweh has chosen to discharge his worldwide work.⁵

Granted, Jonah was a reluctant missionary, but the point is the Lord’s concern for all people and his willingness to proactively give them an opportunity to come to him. Jeremiah was appointed “a prophet to the nations” (Jer. 1:5b). In fact, God’s blessings were always meant to include the Gentiles, anticipating a time when “the nations” would bow to the Creator.⁶  

First-Century Jews

That at least some Jews understood their God-given purpose is apparent in their proselytizing efforts. Jesus acknowledged that the scribes and Pharisees were known for traveling great distances to win converts to Judaism (Matt. 23:15). In the first century AD, there were a number of proselytes (Acts 2:10; 6:5; 13:43) and semi-convert God-fearers (Acts 10:2; 13:16, 26; 17:17; 18:7).

In Rom. 2:17-20, Paul reiterates God’s intended purpose for Israel. Their privileged status necessarily came with great responsibility: a guide to the spiritually blind,⁷ a light to those in spiritual darkness,⁸ an instructor of the foolish (morally and spiritually uninformed), a teacher of “children,” not literally, but the immature, clueless, uninstructed in God’s way (cf. vv. 21a, 22a; compare Jonah 4:11; Matt. 18:5). This highlights a significant expectation and duty that stems from divinely-gifted prerogatives. The people of Israel, having been granted access to the special revelation of the divine will, were necessarily obligated to share that knowledge with others.

Conclusion:

Missionary work was not something that developed in the latter (Christian) stage of God’s plan but has always been an integral part. Although Israel’s mission was often neglected and unfulfilled, it was God’s purpose for them nonetheless.

--Kevin L. Moore

Endnotes:

     ¹ Clyde M. Woods, People’s OT Notes: Genesis–Exodus 1:175.

     ² C. F. Keil and F. Delitzsch, Biblical Commentary on the OT 2:98-100. “It is here that Israel’s missionary role became explicit … The whole nation was to function on behalf of the kingdom of God in a mediatorial role in relation to the nations…. Unfortunately for Israel, they rejected this priesthood of all believers …” (W. C. Kaiser, “Israel’s Missionary Call,” in R. D. Winter and S. C. Hawthorne, eds., Perspectives on the World Christian Movement 29).

     ³ H. C. Leupold, Exposition of Isaiah 84.

     ⁴ M. Griffiths, What on Earth Are You Doing 12. Note, e.g., Psalm 67; also 22:27-28; 33:5-12; 57:9; 66:7; 72:11, 17; 82:8; 86:9; 96.1-13; 108:3; 117:1-2.

     ⁵ J. Verkuyl, “Biblical Foundation for the Worldwide Mission Mandate,” in R. D. Winter and S. C. Hawthorne, eds., Perspectives on the World Christian Movement 40.

     ⁶ Cf. Psa. 22:27; 72:11, 17; 86:9; Isa. 2.1-4; 9:1-2; 42:1-6; 49:6; 51:4; Jer. 16.19-20; Zech. 8.20-23; Mic. 4.1-4; Hab. 2.4, 14, 20; et al.

     ⁷ Isa. 42:6-7; 49:6; cp. Matt. 15:14; Acts 26:18.

     ⁸ Echoing Isa. 49:6; cf. Isa. 11:10; 34:1; 42:6; 55:5. Paul’s commission as an apostle to the Gentiles not only parallels the commissioning of OT prophets (Gal. 1:15-16; cf. Isa. 49:1-6; Jer. 1:5) but “was in fulfillment of Israel’s own obligation to be a light to the Gentiles.... What Israel had not yet fully delivered Paul saw to be his task, but precisely as the fulfillment of Israel’s task” (J. D. G. Dunn, “In Search of Common Ground,” in J. D. G. Dunn, ed., Paul and the Mosaic Law 328).

Related Posts: Universal Priesthood of Believers

 

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The Universal Priesthood of Believers

Introduction

A priest is one who ministers, offers sacrifices, and acts as a mediator between God and fellow-humans (Deut. 27:9, 14). The concept of priesthood runs throughout history and appears to have been a fundamental part of God’s dealings with mankind. Some form of mediatorial priesthood seems to have existed from the earliest times, the duties of which were discharged by those who occupied positions of leadership.

Cain and Abel made offerings to the Lord (Gen. 4:3-4; Heb. 11:4). Noah “built an altar to the LORD ... and offered burnt offerings on the altar” (Gen. 8:20).¹ Job offered burnt offerings for his children (Job 1:5). Abraham built an altar and offered a ram for a burnt offering (Gen. 22:9-13; cf. 12:7, 8; 13:4, 18). Melchizedek was “the priest of God Most High” (Gen. 14:18-20; Heb. 7:1-10). Jethro was “the priest of Midian” (Ex. 2:16; 3:1).

Following their deliverance from exile in Egypt, a priesthood limited to Aaron and his family was established among the Israelites (Ex. 28 ff.). Aaron was the first high priest, succeeded by others; on the Day of Atonement the high priest would enter the Holy of Holies to make atonement for the sins of the people (Lev. 16; Heb. 9:7). Priests offered daily sacrifices, and the people of Israel approached God through these intermediary priests (Num. 15:25).

In addition to the Aaronic priesthood, there was also a form of national priesthood. Israel was to be “a kingdom of priests” (Ex. 19:4-6), i.e., the mediatorial link between God and the nations, bringing the knowledge and salvation of God to the peoples around them.

The New Testament Concept of Priesthood

There is now only one High Priest for all ages: Jesus the Christ (Heb. 4:14; 7:23-28). Unlike the old system where daily sacrifices were necessary, Jesus made the ultimate sacrifice “once for all when he offered up himself” (Heb. 7:27). When this was accomplished at Golgotha, “the veil of the temple was torn in two from top to bottom” (Mark 15:38). The veil had separated the people from God’s presence (the Holy of Holies), and they were denied direct access to him. Only the high priest was allowed to go beyond the veil to represent the people before God (Heb. 9:1-8).

The splitting of the temple’s veil from top to bottom at Christ’s death seems to have symbolized free access to God through this great sacrifice (cf. Heb. 4:16; 9:12). Now instead of an earthly priest serving as mediator between God and his people, all Christians have direct access to God through Jesus Christ (cf. 1 Tim. 2:5-6; Heb. 10:19-22).

A Kingdom and Priests to Our God (Revelation 1:5-6; 5:9-10)

The Lamb was slain and resurrected, “and washed us from our sins in his own blood”; “And redeemed us to God by your blood out of every tribe and tongue and people and nation” (1:5; 5:9). He then made us “a kingdom” (1:6; 5:10; cf. Col. 1:13-14) and “priests to our God” (1:6; 5:10; cf. Isa. 61:6; 1 Pet. 2:5, 9). All Christ-followers have direct access to God (through Jesus) and serve as mediators between God and those who are not Christians. We “reign on the earth” (5:10) in the sense that we are connected to, represent, and proclaim the sovereignty of Christ (cf. 20:4; Rom. 5:17; 1 Cor. 4:8; 2 Tim. 2:12).

A Holy/Royal Priesthood (1 Peter 2:1-10)

This passage is applicable to all who “have tasted that the Lord is gracious” (v. 3). As Christ is “a living stone” (v. 4), we also are “living stones” (v. 5). Contrary to the lifeless, inanimate stones of the natural world, these stones are living, having received spiritual life from their union with the living foundation-stone (cf. 1 Cor. 3:11; Eph. 2:5). These living stones are not scattered or piled up but are joined together to build “a spiritual house” (cf. 1 Cor. 3:16; Eph. 1:20-22).

Those who comprise the Lord’s church are described as “a holy priesthood” (v. 5). All Christians are “priests,” do not need a human mediator (in addition to Christ), and can therefore approach God directly via our great High Priest. The adjective “holy” signifies a separation from the ungodly world and a steadfast dedication to God. As a holy priesthood, the church is “to offer up spiritual sacrifices acceptable to God through Jesus Christ.”

The priesthood is spiritual and the sacrifices are spiritual, acceptable only as they are offered through our High Priest, Jesus Christ. These spiritual sacrifices include:

o   Praises (Heb. 13:15).

o   Prayers (Rev. 5:8; cf. Psa. 141:2).

o   Benevolent giving (Heb. 13:16; Phil. 4:18).

o   Righteous living (Psa. 4:5).

o   Ourselves in service to God (Rom. 12:1-2).

The Lord’s church is also described as “a royal priesthood” (v. 9). We are “a chosen generation,” sharing a common heritage through the new birth (1 Pet. 1:23) which transcends all natural distinctions of ancestry, race, culture, etc. Our priesthood is “royal” in that we belong to and function as part of the King’s family.

Priesthood involves service. While the qualifier “holy” (v. 5) is indicative of our service to God, “royal” (v. 9) is indicative of our service to the world. We are “a holy nation, his own special people” (cf. Ex. 19:5-6), and the purpose of the royal priesthood is “that you may proclaim the praises of him who called you out of darkness into his marvelous light.”

Our privilege as God’s people is not for our own personal gratification. We make known the praises of God by our holy lives (1 Pet. 2:12; 3:1) and by our words (Mark 16:15; Acts 8:4). The “praises of him” involve God’s praiseworthy virtues, deeds, power, glory, wisdom, grace, mercy, love, holiness, i.e., all that God is and all that he does. Our purpose as a priesthood is to bring God to all people and all people to God. Our purpose is based on what God had done for us.

We are called by the gospel (2 Thess. 2:14), which is God’s invitation to the world to be reconciled to him. We are called out of spiritual darkness, thus freed from sin (John 3:19; Rom. 3:10; 1 John 1:5), into the marvelous light of his salvation (John 3:21; 2 Cor. 4:6).

Conclusion

From earliest of times God has utilized some form of priesthood to aid in the accomplishment of his will, today in the form of the holy/royal priesthood of all believers. With the privilege of being God’s people comes responsibility to God and to the world.²

Who are we? A holy priesthood, a chosen generation, a royal priesthood, a holy nation, his own special people. What is our purpose? To offer up spiritual sacrifices and to proclaim his praises. Why? Because God has called us out of darkness into his marvelous light. As a holy priesthood we have responsibilities to God; as a royal priesthood we have responsibilities to the world.

--Kevin L. Moore

Endnotes:

     ¹ Unless noted otherwise, scripture quotations are from the New King James Version.

     ² “The priesthood of all believers ... means that every Christian has immediate access to God, that he serves God personally, and that he ministers to others and that he has something to give” (Edwin Blum, “1 & 2 Peter,” in The Expositor’s Bible Commentary: Hebrews–Revelation 230).

Related Posts: God's Purpose for Israel in the OT

 

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Evangelism Mistakes to Avoid

As we seek to be faithful to the Lord and involved in the work of his church, none of us will ever be perfect. As forgiven and redeemed children of God, we are still fallible human beings. The good news is, as we step out in faith and do our imperfect best to engage in spiritual service, the Lord works with us and through us to accomplish his perfect will, despite our imperfections. Nonetheless, in carrying out our God-given ministry of reconciliation (2 Cor. 5:17-21),¹ as we continue to learn and grow, there are some common mistakes to be aware of and avoid.

Church Attendance Conversions?

Inviting people to the services of the church and welcoming them into our assemblies is a good thing (cf. 1 Cor. 14:23). In fact, their attendance indicates spiritual interest. However, the assemblies of the church are not typically designed to convert the lost but to teach, challenge, and edify those already saved (cf. 1 Cor. 14:3-5, 12, 26). We should therefore consider any non-Christians in our midst as good prospects for evangelism. Don’t just assume they will learn all they need to know by listening to sermons geared toward members of the church. Proactively engage in spiritual conversations before and after church services. Get to know them outside the assemblies and develop relationships. Invite them to study the Bible in a more personal setting.

Immediate Goal is Baptism?

Our ultimate goal in evangelism is to “make disciples” (Matt. 28:18-20). While baptism is an essential part of the salvation process, it is not the end, sum total, or final aim. We do a grave disservice when we rush people into the baptistery who are insufficiently taught and not given the opportunity to count the cost of discipleship (Luke 14:28-33; Acts 2:40). While one cannot be a disciple of Jesus without baptism, it is possible to baptize a person prematurely without that person being discipled. This does not fulfill the great commission as the Lord intended, and our ministry of reconciliation is thus incomplete.² Ample follow up is also important (Acts 2:42; 14:22).

Personal Record Keeping of Conversions?

Missionary reports and church records notwithstanding, what would be the purpose of keeping a personal count of how many souls I have won to Christ? A successful evangelist like Paul refrained from doing this (1 Cor. 1:16b), consistently giving glory to God for any conversions made through his humble efforts (Acts 14:27; 15:4; 21:19; 1 Cor. 2:1-5; 3:5-7).³ We ought to habitually speak in the passive voice. Rather than “I taught and baptized so and so,” or “I have baptized this many ...” (or in veiled humility, “I had the privilege of ...”), why not simply share the encouraging news that “So and so was baptized,” or “This many have obeyed the gospel,” or “The Lord has added to his church ...”? In so doing, the spotlight is diverted from ourselves, we rejoice with the souls who are saved, and God gets the credit only he deserves.

Conclusion

We will never be perfect and will continually make mistakes. But let us learn from our mistakes and the mistakes of others, keep trying to improve, and ever be grateful to the One who has invited us into his work and saves precious souls through us and in spite of us.

--Kevin L. Moore

Endnotes:

     ¹ See “Evangelism: What, Where, Whom, How?” Moore Perspective (30 Dec. 2025), <Link>.

     ² See “Where’s the Church in the Gospel Plan of Salvation?” Moore Perspective (16 Feb. 2016), <Link>.

     ³ See “Pauline Amnesia,” Moore Perspective (24 Feb. 2013), <Link>.

Related Posts: Practical Advice for Evangelism, Evangelistic Approaches for Everyone, Evangelistic Models, Methods, Tools, Evangelism for Introverts

 

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Evangelism for Introverts: the “Blurt It Out” Approach

No two people in the Lord’s kingdom are exactly the same, yet all have the potential of great usefulness in his service. God does some of his best work when we are uncomfortable, clumsy, and deficient. Paul, recognizing his own weaknesses and fears, attributed any successes of his evangelistic work entirely to the power and providence of God (1 Cor. 2:1-5; 2 Cor. 12:9-11).¹ Timothy, despite his comparative youth and timid disposition (1 Cor. 16:10-11; 1 Tim. 4:12; 2 Tim. 1:7-8), consistently stepped out in faith, confronted his fears and inadequacies, and did what he was commissioned to do.²

The “Blurt it Out” Approach

As a shy kid, I grew up to be an introverted adult. But early on in my Christian walk, I realized that I can’t be faithful to the Lord by hiding in my reclusive shell and isolating myself from the rest of the world. I have had to claw my way out of my comfort zone, especially in fulfilling my God-given ministry of reconciliation (2 Cor. 5:17-21).³

Over the years I have read a lot of books on evangelistic methods and strategies, taken multiple personal evangelism courses, and experimented with several different evangelistic tools. I’ve tried to learn basic principles of having religious conversations, developing interest, asking open-ended questions, setting up and conducting Bible studies, et al. Most of my learning has come through trial and error.

Somewhere along the line I have come to realize that many of the techniques and “sales pitches” I have learned from others just don’t fit my personality. I’m a socially awkward person. Having meaningful conversations does not come naturally for me. Through the years, in my feeble attempts to evangelize, I have almost always felt nervous, uneasy, and inadequate. I routinely find myself thinking more about what I’m “supposed” to say than listening and interactively conversing. Whenever I don’t say the right thing in the right way, or mistakenly ask a closed-ended question, or can’t think of what to say next, the pressure builds and intensifies an already unpleasant experience. I wonder how many opportunities I have missed by over-thinking, waiting for the perfect moment in the conversation to offer a Bible study and yet the perfect moment never comes.

One day I had the novel idea to just be myself. Instead of mimicking someone else’s evangelistic methodology, or running the risk of botching or missing an opportunity, I decided to just offer a Bible study whenever there was a brief pause in the conversation, whether it was the “perfect” moment or not.

Inaugurating the “Blurt it Out” Approach

After placing an advertisement in the local newspaper, I later arranged to meet with Gordon (who worked for the paper) for coffee. He no doubt wanted to sell another newspaper ad, while I was more interested in sharing the gospel. As we got to know each other and I learned about his religious history, out of blue I just blurted out, “Gordon, I’d really like to study the Bible with you.” I could tell he was caught off guard, understandably so. A moment of awkward silence was followed by him stammering to come up with an excuse. But then he stopped and said, “Okay, I think I’d like that. Can my wife join us?” For the next few months we had weekly Bible studies and developed an even closer friendship. I’m sad to say that Gordon and his wife did not choose to obey the gospel, but at least they had the opportunity, which they probably would not have had if I had remained stuck in my old way of doing things.

From that time onward I have been using this “blurt it out” approach, so much so that it is embedded in my psyche. Whenever I meet someone and discover he or she is not a member of the Lord’s church, without even thinking the words instinctively shoot out of my mouth: “I’d really like to study the Bible with you.”

Advantages of the “Blurt It Out” Approach

1. It doesn’t give me time to over-think, procrastinate, make excuses, or miss an opportunity.

2. Once the offer is thrown out into the open, it has to be dealt with. It can’t be taken back or ignored. We can only move forward in a more direct and practical spiritual conversation.

3. It gives someone the chance to learn the gospel that he or she may not have otherwise.

Disadvantages of the “Blurt It Out” Approach

1. It catches people off guard. This, in itself, is not necessarily a bad thing. But if I sense they are uncomfortable or apprehensive, I’ll say something like, “Well, think about it and let me know.” This immediately relieves the tension. Then I change the subject, continue the conversation, and make sure they have my contact information. I have actually had people contact me later (sometimes days or even weeks later) for Bible study. If not, every time I see them again, I remind them of the offer and keep asking until they say either “yes” or “no.” Sometimes persistence pays off. When I sense that I’m being downright annoying, I’ll eventually stop asking, but not until sufficient opportunities have been afforded.

2. It’s not a smooth or persuasive technique. Granted. But it’s not for everyone, especially for evangelizers who are unreserved, articulate, and socially adept. It is simply a way for those of us who are socially challenged to reach people that we might not reach any other way.

3. It doesn’t work all the time. In fact, most of the people I’ve asked to study the Bible have declined. But enough souls have been reached through this method to justify its continued use. When it doesn’t work, and if there are further interactions with any of these people, I just try a different approach. If not, particularly the ones I never see again, at least they have been given a chance that would have otherwise been missed.

Conclusion

Everyone is different, and nobody in the Lord’s church should be expected to be someone he or she is not. While there is no one-size-fits-all approach for sharing the gospel,⁴ no Christian has a legitimate excuse for doing nothing. Seeing that God, through his word, ultimately saves souls, our immediate goal in evangelism ought to be getting people into the word of God.⁵ But this won’t happen unless we ask.

--Kevin L. Moore

Endnotes:

     ¹ See “Paul the Myth Vs. the Real Paul,” Moore Perspective (26 July 2014), <Link>.

     ² See “Instructive Comparison of Timothy and Titus,” Moore Perspective (30 August 2017), <Link>.

     ³ See “Evangelism: What, Where, Whom, How?,” Moore Perspective (30 Dec. 2025), <Link>.

     ⁴ See “Evangelistic Approaches for Everyone,” Moore Perspective (6 Jan. 2026), <Link>.

     ⁵ See “Evangelistic Models, Methods, and Tools,” Moore Perspective (13 Jan. 2026), <Link>.

Related Posts: Timothy: Of Value to God (Part 3), Strategic Flexibility, Evangelism Mistakes to Avoid

Related Presentations: Marty Johnson, Overcoming Fear of Rejection, Break Free From Fear 

 

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Evangelistic Models, Methods, and Tools

As there are many different stylistic approaches to reaching people with the gospel (see previous post), there is also a variety of evangelism models, methods, and tools that can be evaluated and adapted to support and improve our efforts at evangelizing.

EVANGELISTIC MODELS¹

1. Information Transmission

This model of sharing the gospel is a one-way act of communicating facts. The relationship approximates a lecturer and a pupil. The aim is to impart correct information and secure mental assent (indoctrination). While truth may very well be presented, the question must be asked: What role does God’s written word have in the learning process? Without an open Bible, there is no sure way to verify whether or not truth is being conveyed. We no longer live in the first-century miraculous age when preaching the gospel was accompanied by confirming signs. There may be occasions when information needs to be orally transmitted, but unlike the period before the biblical canon was complete, this is no longer sufficient as the lone evangelistic model. 

2. Manipulative Monologue

Manipulative monologue relies on leading questions and emotional appeals. The relationship approximates a salesperson and a customer. The goal is to “close the sale” and get visible and immediate results, even if one is coaxed into doing something he or she is not ready to do. But how does this method engender deep and lasting faith? Once again, the question must be asked: What role does God’s written word have in convincing and converting? While emotion should not be totally divorced from communicating and learning about God’s love and expectations, it does not provide a solid foundation upon which saving faith is built.

3. Non-Manipulative Dialogue

Non-manipulative dialogue is a two-way course of interaction. The relationship approximates a friend to a friend. The aim is to share love and faith and influence. While this type of engagement can be positive and beneficial, without a mutually agreed-upon standard of authority it is essentially one opinion versus another opinion that often leads to unhelpful disputes or the dead-end of agreeing to disagree. Beyond friendly conversation and quoting from memory isolated Bible verses, what about approaching the Bible itself as the sole standard for learning and addressing misconceptions and disagreements? Relational communication is important, but without the written word of God, evangelistic attempts are incomplete and ineffective.

 

4. Self-Discovery

The aim of the self-discovery model is to point to the scriptures as the authoritative message of God, while encouraging and directing people to learn for themselves from what they read therein. The relationship approximates a guide and a learner. The purpose is to allow the Bible itself to do the teaching (deductive Bible study). With this methodology, God’s written word is the central focus and basis of instruction. There may be positive aspects of the other models (noted above) that can be incorporated into the self-discovery approach, but none of them is adequate by itself. In order to effectively guide a learner through the scriptures leading to salvation, one must either have a thorough knowledge of the Bible and relevant texts or have access to proficient and trustworthy Bible study tools.

EVANGELISTIC METHODS AND TOOLS²

1. Personal Bible Studies

God, through his word, is the one who ultimately saves souls (John 8:31-32, 51; 1 Cor. 3:6-7; 1 Tim. 2:3-4; Jas 1:21). Our immediate goal in evangelism should therefore be getting people into the word of God and guiding them through. If someone is not engaged in Bible study, there can be no genuine conversion. A number of Bible study tools are available to the brotherhood, including materials from House-to-House Heart-to-Heart School of Evangelism, Fishers of Men, Ivan Stewart’s Open Bible Study, Stephen Rogers’ Evangelism Made Simple, John Jones and Lance Mosher’s Make Disciples Training Program, to name a few. The more one conducts personal Bible studies and learns from personal experience, one may want to develop one’s own Bible study lessons.³

2. Virtual Bible Studies

When face-to-face study of God’s word is just not possible, technology enables us to personally engage with those from whom we are separated. While not as ideal as in-person interaction, it is the next best thing. Virtual meeting platforms like Zoom, FaceTime, Google Meet, and Vimeo provide real-time connectability that would otherwise be missed.

3. Digital Bible Studies

Although missing out on the personal interaction afforded by the above scenarios, a pre-recorded Bible study is surely better than no Bible study at all, plus there are topics already well presented that the evangelizer might feel inadequate to handle. Helpful resources are available through Apologetics Press, Truth for the World, World Video Bible School, Searching for Truth, Lance Mosher’s Topical Bible Studies, and Gospel Broadcasting Network. The tried-and-true Jule Miller Visualized Bible Study Series is designed to incorporate the pre-recorded materials into personal interaction and discussion.

4. Group Bible Studies

The concept of corporate evangelism is well documented in the NT. However, this method was better suited for the collectivist environments of the ancient Mediterranean world, whereas modern westernized cultures are more individualistic. Trying to study the Bible with a group of people today is therefore less-than ideal unless the group is relatively small and each person is intellectually, socially, and spiritually compatible with everyone else. Otherwise, this could serve as a channel to identify certain ones in the group for follow-up later in a more personal setting.

5. Bible Correspondence Courses

Studying the Bible by way of mailing lessons or online courses has been an effective means of outreach for certain ones who might not be reached otherwise. Helpful materials include the John Hurt 12-Lesson Bible Correspondence Course, World Bible School, Truth for the World courses, both printed and online.

6. Evangelistic Books

As a supplement to our evangelistic endeavors, or as a gift to someone who needs the gospel, a number of good books are available that can help stimulate interest and assist searching souls in finding the truth. Michael Shank’s Muscle and a Shovel <Link> has led to many conversions. Definitely worth reading and sharing are Lance Mosher’s Transformed: A Spiritual Journey and Searching for Brandon Bason <Link>.

7. Tracts and Pamphlets

While this may not be the most successful way to reach the lost, a well-written tract or pamphlet or book on a particular Bible topic can inform and create greater interest in learning more. For evangelistically-minded individuals and churches, these materials are always handy to have in one’s evangelism tool kit. Helpful printed and online materials are available through Newsletter Evangelism (combined with door-knocking), World Evangelism Publications, Truth for the World, Glad Tidings Publishing, and House to House Heart to Heart.

Conclusion

Some in the church may seem better than others at reaching souls with the gospel, but this is no excuse for any Christian to not even try. The only way to fail at evangelism, and the best way to ensure that a lost soul stays lost, is to say and do nothing. But with the Lord’s help, and with so many stylistic approaches, models, methods, and tools at our disposal, may we all be busy doing something!

--Kevin L. Moore

Endnotes:

     ¹ The first three descriptions are adapted from H. Eddie Fox and George E. Morris, Faith-Sharing (Nashville, TN: Upper Room Books, 1986) 89-90. Flavil R. Yeakley, in his “Views of Evangelism,” assesses these three approaches and evaluates church growth in relation to each, <Link>.

     ² See Aaron Gallagher’s GBN interview with Rob Whitaker of House-to-House Heart-to-Heart School of Evangelism, “7 Effective Evangelism Methods” (2020), <Link>.

     ³ From Ivan Stewart’s Open Bible Study (OBS), to Rod Kyle’s Home Bible Study (HBS), to Kevin Moore’s Personal Bible Study (PBS), to Kent O’Donnell’s The Seed for Truth Seekers (TSFTS), we learn from each other and work together in a collaborative effort to win souls for Christ.

Related Posts: Evangelism: What, Where, Whom, How?, Evangelistic Approaches for Everyone, Evangelism for Introverts, Evangelism Mistakes to Avoid

 

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Evangelistic Approaches for Everyone

While there is only one gospel (Gal. 1:6-9), there is not just one way to share it. Everyone is different. Personality-wise, no one should be expected to be someone he or she is not. Even those of us who are burdened by introversion, shyness, timidity, and fear have something to offer in sharing the gospel. The Bible presents a variety of evangelistic approaches that can effectively lead souls to the Lord.¹

Direct Confrontational Approach

On the Day of Pentecost Peter proclaimed the good news of Jesus Christ in a very bold and direct manner (Acts 2:22-41). Along with scriptural confirmation he declared the death, burial, resurrection, and exaltation of Jesus, pronouncing him as Lord and Christ, while openly confronting his listeners with the guilt of their sins. The forthright, unambiguous, confrontational approach with which he presented the gospel led to convicted hearts and the conversion of thousands. Some have the personality and oratory skills to use this approach efficiently with opportunities to speak to large groups, but not everyone does.

Intellectual Approach

Paul customarily “reasoned” with those he sought to reach with the gospel (Acts 17:2, 17; 18:4, 19; 24:25). Addressing sophisticated Greek philosophers in Athens (Acts 17:15-34), he began where they were in their spiritual journey and academic environment. He used logic and instructional techniques with which they were familiar and could relate to and understand, informing them about God, the resurrected Lord, and the coming judgement. Not everyone was convinced on this occasion, but the receptive ones were. Analytical thinkers with good reasoning skills can effectively use this approach, but it is not for everyone.

Testimonial Approach

Few begin their Christian walk with a thorough knowledge of the Bible or with practical experience in evangelism, but every baptized believer knows what he or she has learned, obeyed, and experienced in becoming a child of God. One cannot share what one does not know, but nobody in Christ knows nothing. When Jesus healed the Gergesene demoniac, he told the man, who had no theological training or evangelistic experience, “Go to your home, to your own [people], and announce to them how much the Lord has done for you and has had mercy on you” (Mark 5:19).² Apparently with great enthusiasm, “he departed and began proclaiming in the Decapolis how much Jesus had done for him, and all were amazed” (v. 20). How successful was this simple approach? Although Jesus was initially rejected in the Decapolis region, when he later returned, the people warmly received him “and they glorified the God of Israel” (Matt. 15:29-31; Mark 7:31-37). If one has a story worth sharing, it ought to be shared (cf. Acts 26:1-29; 1 Cor. 5:9-10).

Serving Approach

Not everyone in the church has the same talents and resources, but we all have something to offer (Rom. 12:4-8). Tabitha (Dorcas) was “full of good works and charitable deeds,” making clothes for the local widows (Acts 9:36-39). The Bible commends those who raise godly children, have a persistent prayer life, live good moral lives, have a good reputation, are hospitable, serving, and benevolent, and pursue every good work (1 Tim. 5:3-10). “Let your light so shine before men so that they might see your good works and glorify your Father in heaven” (Matt. 5:16). People are drawn to Christ through humble Christ-like attitudes and behaviors.

Relational Approach

Every Christian has a unique circle of influence and is probably in a better position than anyone else to reach these particular souls. But some in the church are instinctively more social, extroverted, and people-oriented than others, and developing relationships that help connect people to the Lord is a natural gift. Before Matthew Levi set out on his apostolic mission, he made sure his friends and acquaintances had the opportunity to know Jesus (Luke 5:27-29). Andrew does not appear to have been as compelling and influential as his brother Simon Peter, but he is remembered for bringing people to Jesus (John 1:35-42; 6:8-9; 12:20-22).

Invitational Approach

Another soul impacted by the Lord was a Samaritan woman near the city of Sychar in Samaria (John 4:1-43). Although she was infantile in her faith with a sordid reputation in her community, her message was simple: “Come, see a man who told me all things whatever I have done. Can this be the Christ?” (v. 29). “Now many of the Samaritans from the city believed in him through the word of the woman testifying, ‘He told me all things I did.’ When the Samaritans therefore came to him, they were asking him to stay with them, and he remained there two days. And many more believed through his word. And they were saying to the woman, ‘No longer do we believe because of your words, for we ourselves have heard, and we know that this is truly the savior of the world’” (vv. 39-42). We see what can happen from a simple, non-confrontational, non-threatening invitation! You may not be able to lead someone all the way through to gospel obedience, but you can initiate the process with a gracious invitation to church services, Bible studies, and congregational activities.

Conclusion

There is not just one way to evangelize. Considering individual personalities, circumstances, and opportunities, each member of Christ’s body must determine which approach, or combination of approaches, works best. And the beauty of how the Lord’s church is designed, we work in a collaborate effort as co-laborers with God who ultimately gives the increase (1 Cor. 3:5-9).

--Kevin L. Moore

Endnotes:

     ¹ Lee Strobel, atheistic-journalist turned Christian apologist, was influenced by Bill Hybels and Mark Mittelberg’s book Becoming a Contagious Christian (Grand Rapids: Zondervan, 2008). Drawing from biblical examples, Strobel shares these six evangelistic styles. See “Evangelism Styles and Your Personality,” EvangelismCoach.org (retrieved 14 Dec. 2025), <Link>.

     ² Unless otherwise noted, scripture quotations are the author’s own translation.

Related Posts: Foundation of Evangelism, An Unlikely Missionary, Evangelism: What, Where, Whom, How?, Evangelistic Models, Methods, Tools, Evangelism for Introverts, Evangelism Mistakes to Avoid

 

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