Challenges in Sharing the Gospel with Unbelievers
Sharing the Gospel with unbelievers presents various challenges, ranging from the inherent difficulty of conveying spiritual truths to those without faith to the active opposition faced by those who preach it. The effectiveness of the Gospel message itself is contingent upon the faith of the hearer, as illustrated in Hebrews 4:2, which states that the word preached did not profit those who heard it because it "was not mixed with faith" [1]. This highlights a foundational challenge: the message, however clearly articulated, requires a receptive heart.
One significant challenge is the unbelief of the audience. The Apostle Paul, in Romans 10:14, poses a series of rhetorical questions emphasizing the necessity of hearing the Gospel to believe it: "But how will they give worship to him in whom they have no faith? and how will they have faith in him of whom they have not had news? and how will they have news without a preacher?" [3]. This passage underscores the evangelist's role in overcoming the initial barrier of ignorance. However, even when the message is heard, unbelief can persist. Adam Clarke notes the disciples' own struggle with unbelief, describing them as "a people so difficult to be persuaded of the truth of spiritual things" [12]. He suggests that their skepticism, which required "the fullest evidence of its truth," paradoxically serves as "a strong proof of the truth of the Gospel of God" [12]. This historical example from the early church indicates that even those closest to Christ struggled with belief, suggesting that contemporary evangelists should anticipate similar resistance.
Another challenge arises from active opposition and persecution. Paul himself suffered imprisonment and bonds "for the sake of his being a preacher of the Gospel," particularly for his ministry to the Gentiles [5]. John Gill explains that Jews persecuted Paul for preaching the Gospel, especially to Gentiles, while "unbelieving Gentiles were stirred up against him, for introducing a new religion among them" [5]. This demonstrates that sharing the Gospel can provoke hostility from various groups, both religious and secular, who perceive it as a threat to their established beliefs or social order. Paul's prayer for deliverance from "them that do not believe in Judea" further illustrates this danger, referring to those who were "enemies to the Gospel, and to all Gospel ministers" [6]. Such opposition can manifest in physical harm, social ostracization, or legal challenges, making the act of evangelism inherently risky.
The nature of the message itself can also be a source of difficulty. The "unsearchable riches of Christ" that Paul was given grace to preach to the Gentiles [2] are profound and can be difficult for human understanding to grasp without divine illumination. Furthermore, the concept of "tongues" as a sign, particularly of "wrath and punishment inflicted on a rebellious and unbelieving people," was not always seen as beneficial for believers [9]. Tyndale House elaborates on this, noting that "the problem with the gift of speaking in tongues is that hearers cannot readily understand the message" [10]. In contrast, prophecy is described as "immediately intelligible and beneficial as a word from God that strengthens... encourages... and comforts those who hear" [10]. This suggests that the method of communication is crucial; messages that are unclear or perceived as judgmental can hinder rather than help the reception of the Gospel.
Moreover, the spiritual state of the unbeliever can present a significant hurdle. Matthew Henry cautions against "mingling with unbelievers," suggesting that their influence can be detrimental [8]. While this caution is primarily directed at believers, it implicitly acknowledges the spiritual chasm between believers and unbelievers, which can make effective communication challenging. The apostle's concern for the Corinthians, expressed with "tender affection," was to "convince them" of the dangers of such mingling [8]. This implies that the worldview and spiritual disposition of unbelievers can be antithetical to the Gospel message, requiring a careful and compassionate approach from the evangelist.
The emotional and spiritual well-being of believers themselves can be affected by the challenges of evangelism. John Gill notes that the hearts of God's people "often need comfort, by reason of indwelling sin, the temptations of Satan, the hidings of God's face, and afflictive providences" [11]. He also points out that "false teachers, who greatly trouble them, unsettle their minds, weaken their faith, and fill them with doubts and perplexities," contribute to this need for comfort [11]. This suggests that the spiritual warfare inherent in sharing the Gospel can take a toll on those engaged in it, requiring mutual support and encouragement within the believing community. Paul's sending of Tychicus to the Ephesians was "for the same purpose," so that they might know his affairs and "comfort your hearts" [7]. This highlights the importance of pastoral care and community support for those involved in evangelism, as they navigate the difficulties of their mission.
Finally, the messenger's own character and conduct are critical. Proverbs 13:17 states, "A messenger of wickedness will fall into trouble, but an envoy of the faithful brings healing" [4]. This proverb, while not directly about evangelism, underscores the importance of integrity and faithfulness in those who convey messages. In the context of sharing the Gospel, the character of the evangelist can either commend or undermine the message they bear. A messenger perceived as wicked or unfaithful will likely face greater resistance and bring trouble upon themselves, whereas a faithful envoy is associated with healing and positive outcomes. This implies that the personal witness and moral standing of the evangelist are integral to overcoming the challenges of sharing the Gospel.
Sources
- Hebrews “Hebrews 4:2 (Geneva1599) — For vnto vs was the Gospel preached as also vnto them: but the worde that they heard, profited not them, because it was not mixed with faith in those that heard it.”
- Ephesians “Ephesians 3:8 (BSB) — Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,”
- Romans “Romans 10:14 (BBE) — But how will they give worship to him in whom they have no faith? and how will they have faith in him of whom they have not had news? and how will they have news without a preacher?”
- Proverbs “Proverbs 13:17 (LEB) — A messenger of wickedness will fall into trouble, but an envoy of the faithful brings healing.”
- 2 Timothy (Baptist/Reformed) “John Gill on 2 Timothy 1:12: For the which cause I also suffer these things,.... The present imprisonment and bonds in which he now was; these, with all the indignities, reproaches, distresses, and persecutions, came upon him, for the sake of his being a preacher of the Gospel; and particularly for his being a teacher of the Gentiles: the Jews hated him, and persecuted him, because he preached the Gospel, and the more because he preached it to the Gentiles, that they might be saved; and the unbelieving Gentiles were stirred up against him, for introducing a new religion among them, to the dest”
- Romans (Baptist/Reformed) “John Gill on Romans 15:31: That I may be delivered from them that do not believe in Judea,.... By whom some think are meant such, who, though they believed in Jesus as the Messiah, yet were violently set against the apostle for preaching down the ceremonial law; and from whom he foresaw he should be in much danger when he came to Jerusalem, and therefore desires the church at Rome to pray for his deliverance from them; though rather such who did not believe in Jesus Christ at all are designed; and who were enemies to the Gospel, and to all Gospel ministers, but especially to the Apostle Paul, ”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 6:22: Whom I have sent unto you for the same purpose,.... Which shows the great concern the apostle had for the churches, being willing to inform them of everything that might be for their use and service: that ye might know our affairs; temporal and spiritual, and not only the apostle's affairs, but the affairs of those that were with him, who were concerned in the same common cause: and that he might comfort your hearts; both by such a relation, and by the ministry of the Gospel to them: believers in Christ are sometimes disconsolate, by reason of indwelling sin, S”
- 2 Corinthians (Nonconformist/Puritan) “Matthew Henry on 2 Corinthians 6:11: The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe, I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children, Co2 6:11-13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you h”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:21: Wherefore tongues are for a sign,.... Of wrath and punishment inflicted on a rebellious and unbelieving people, and not of grace and kindness, as prophesying, or speaking to them by the prophets, was; and so this is an inference from what is said in the preceding verse, and shows, that there was no reason why believers should be so very desirous of them. But if these words refer to all that is said before on this subject, the word "sign" may be taken for a miracle; and so a new argument is formed against an over fondness for divers tongues, and the use of them”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:2: 14:2-4 The problem with the gift of speaking in tongues is that hearers cannot readily understand the message; the gift of prophecy, however, is immediately intelligible and beneficial as a word from God that strengthens . . . encourages . . . and comforts those who hear.”
- Colossians (Baptist/Reformed) “John Gill on Colossians 2:2: That their hearts might be comforted,.... Here follow the reasons why the apostle had so great a conflict, on account of the above persons, and why he was so desirous they should know it; one is, the consolation of their hearts. The hearts of God's people often need comfort, by reason of indwelling sin, the temptations of Satan, the hidings of God's face, and afflictive providences; and by reason of false teachers, who greatly trouble them, unsettle their minds, weaken their faith, and fill them with doubts and perplexities, and which was the case with these church”
- Mark (Methodist/Wesleyan) “Adam Clarke on Mark 16:14: And upbraided them with their unbelief - Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the Gospel of God. See the addition at the end.”