Evangelists

We have this word in Eph. iv., 11, and no where else in the Bible, in the plural number. Its meaning is, "Proclaimers of Good Things." In this, the Evangelist was in relation with the announcing Angel: "Behold, I bring you good tidings of great joy." The connection in which the word occurs is note-worthy. The Apostle, speaking of Jesus, says: "He ascended up on high, lead captivity captive, and gave gifts unto men." "And He gave some, apostles, and some, prophets: and some, evangelists; and some, pastors and teachers." The endowments given to these several classes did not set aside, or interfere with, rule or subordination. May we not infer that "the apostles and prophets" sent forth the "evangelists," (as missionaries), to be succeeded by the "pastors and teachers?"—as our bishops send our pioneers, to be followed by our pastors. And, as there are three classes, or groups of workers, we have, in verse 12, three sorts, or departments of work: "For the perfecting of the saints; for the work of the ministry; for the edifying of the body of Christ." Nor are these three classes of workers to be put in straight jackets, confining them severally to the three sorts of labor; for one man may fill two, or all three; as Paul himself, clothed with plenary authority, moves on an apostle—as Paul himself goes forth, an evangelist—as Paul himself labors, a pastor, when he returns among the people where he had gone preaching, to "see how they are doing," and "confirming the souls of the disciples." Evangelising, on the part of an ordained minister, is seen, also, in the injunction of Paul to Timothy, (ii., 4, 5): "Do the work of an evangelist; make full proof of thy ministry" also. It appears, however, that laymen might be, and were, evangelists. Philip, one of the seven stewards, (Acts vi., 3, 4) was also an evangelist. (Acts xxi., 8). Next turn to "the seventy" whom our Lord "appointed, and sent them, two and two, before His face, into every city and place whither He Himself would come." Their whole preaching may be called a benediction and a proclamation. "Peace be on this house! The kingdom of God is come nigh unto you." These were laymen, sent forth by Jesus, "to the work to which he had called them." Then, the man delivered from devils by the Lord, and who desired to follow him, but was sent back, charged to tell how great things Jesus had done for him, which he did faithfully throughout the whole city, was an evangelist, was he not?—and a "local preacher," perhaps, as well. It seems, then, as one has expressed it, that "the calling of the evangelist is the proclamation of the glad tidings to those who had not heard them, rather than the instruction and pastoral care of those who have believed and been baptized." So, one of the early writers speaks of them as "travelling missionaries;" and another alludes to their work as (mainly, at least), "itinerant missionary preaching."

In these latter days, lay evangelists have appeared in goodly numbers, moving, some, extensively—and all, perhaps it may be said, useful, more or less. No man should attempt such work unless he feels the clear conviction that the Lord has called him thereto, and qualified him for it. It might be well to inquire: "Have I the assurance that God has forgiven my sins? Have I the love of God abiding in my heart? Is it my absorbing desire to live for God, and to promote His cause, in the salvation of souls? For, if devoid, or uncertain, on these points, how can I teach or mend what I know not? 2d. Have I gifts for his works?—a good, common sense understanding?—a right judgment of Divine things?—a proper conception of Justification by Faith? Can I speak justly, clearly, as well as readily? And, 3d. Have I any fruit?—are any truly convinced of sin, and converted to God by means of my sayings or doings? As a general rule, God's plan in these intense interests would seem to be as the foregoing list of inquiries indicates. On one occasion He employed even an ass to rebuke an infatuated sinner; but this was extreme—not usual. He called to his service Pauls and Stephens, Lukes and Andrews, Nathaniels and Marks, and others; some of strong intellect, well cultured; some of ordinary mind, and little learning; but all qualified to some satisfactory extent. Nor need any be discouraged by these views; for, if he be not called as an evangelist, he certainly is called as a Christian, to occupy the more limited sphere allotted to him, doing good as he may, in his home, among his friends and neighbors, as best he may, but faithfully, to the glory of his God and Saviour. Of course, another qualification is indispensable: the life of the evangelist should be a living epistle, coinciding with his teaching, and forcefully applying his instruction and exhortation; and what earnestness of prayer, in unfaltering faith, should precede, and follow each effort! When in the closet, or grove, or other secret place, the evangelist should be as the returned "seventy" were, in the presence of Jesus, telling Him "all things, both what they had done and what they had taught." The apostles, returned from their mission, did likewise; and Jesus, Himself, it seems, habitually retired "into solitary places, and there prayed." What examples for all who in any way serve and worship God.

Of our modern evangelists, probably it may be said, with safety, that some of them work, or have worked, usefully, while in other cases, opinions would differ, perhaps widely. The very fact that a layman has engaged in such work will, by its novelty, attract hearers, and if he be a fair speaker, even multitudes will be drawn to see the wonder and enjoy the speaking. If this lay-evangelist possess even a modicum of piety, and evinces it by his earnest, warm manner, here is another style of attraction, and it may be not a few are influenced thereby, and are brought as near the Saviour as is their teacher. Then the teacher has learned, and teaches, that the soul is to be saved through faith, and this is pressed, in such a way, that the interested hearer concludes—perhaps has been so taught specifically—that if he can say, "I believe that Jesus Christ is the Son of God," or "I believe that Jesus died for me," he shall be saved—is urged up to the point to say, "I can say it," and then is pronounced saved, and thinks so himself. This is no fancy sketch. This mere, uttered belief of a fact that he never doubted, cannot take the place of the Gospel, relying in the infinite merits of Jesus, which brings forgiveness of sin, or renewal of the soul in righteousness, accompanied by the Spirit's assuring testimony that this blissful change has been wrought within.

Then, again, there are those who teach that Jesus Christ "died in our stead," and "bore the penalty due to our sins," and who sing "Jesus paid all, all the debt I owe;" leaving the hearer to conclude: "Then, if He died in my stead, I am free; if He bore the penalty due to my sins it cannot be inflicted on me; if He paid all the debt I owe, it cannot be exacted of me." Such teaching is well calculated to soothe into indifference, if not paralyze the soul. (Of course, it is in the books; but not in The Book.) Crowds and multitudes are brought together; minds are excited and impressed; good, to some extent, is done, or seen as done; but where is the abiding in the vine—the continuous bearing of fruit? For the good, be praise and thanks to God; for the partial, superficial, evanescent, pity and sorrow.

It were well, O how well! if more in each church were home-evangelists. Indeed, every Christian should exert on one or more a salutary influence, however feeble. For if it be the best he can do, it will be acceptable, and applauded as the most potent influence. Let each one have a word of awakening, instruction, love experience—all enforced by an exemplary life, and blessed in answer to faithful, earnest prayer. Were this so, God would give the increase, the borders of Christianity would be enlarged, and its work go on in power.