Friday, February 14, 2025

EVANGELISM & WITNESSING (SANTAMARIA)

[This monograph is coming out in an eBook for $9.99 soon - ed]

FOREWORD

We often hear the Word evangelism and the word witnessing in modern evangelical movements. But our curiosity often wishes to know when these terms began to be used and by whom. We include this article from another hyper-Calvinist (a name we do not endorse since we follow no man, nor call any father).

Gilbert Beebe wrote:

MUCH is said about them, and spirited controversy is often raised in deciding whether they are made to the world indiscriminately or only to the children of God. Few have paused to inquire at the sacred oracle, whether there be invitations of any kind in the gospel or not. If there are invitations in the gospel, where are they? What are they? And unto whom are they addressed?

These are questions which naturally enough arise, and which the reader may feel but little doubt that he is able to answer satisfactorily; but before he attempts the task let him duly consider what it is that constitutes an invitation. Take for example any message that God has ever communicated to man, whether in the law or in the gospel, and to make of it an invitation, the compliance with the message must rest entirely on the volition of the person or persons addressed. Nothing beyond the simple issuing of the invitation can depend on the will of him from whom it proceeds. Is this the case in regard to anything which God has spoken in the gospel? Or has God in any case in the law or in the gospel sent a message concerning the result of which his will has nothing to do? Impossible; for he "worketh all things after the counsel of his own will," and it is God that worketh in his children, both to will and to do according to his good pleasure. The difference between a call or command, and an invitation, may be illustrated thus: A man may say to his neighbor, "Will you oblige me with your company," &c. Here it is plain to see that the will of the individual alone is to determine whether the other party shall be gratified. But if a magistrate issues his warrant or summons, and in the name of the people of the state or nation commands the immediate attendance or personal appearance of a person, the will of the summoned person is not consulted, and therefore the message is not an invitation, but a summons with authority. Even the character of a message expressed in the same words takes the form of an invitation or a command, according to the will that governs it. A man may say, Come unto me, all ye that thirst, and I will give you drink. This would be an invitation because the man supposed to give the invitation has no power to compel compliance; all the power to determine is with the person addressed. But when God speaks the word, it stands fast; when he commands, it is done. His words are clothed with omnipotent power, as when he commanded, saying, "Let there be light." He did not invite light, for no will but his own was consulted, and he said, Let it be, and it was. Jesus our Lord did not invite Lazarus to come forth from his grave, although the same words, if spoken to a living person and left optional with such person, whether to comply or not, would have been an invitation; but, spoken as they were by Christ, and addressed to one who had neither power to will nor to do, could imply nothing like an invitation.

When Jesus stood and cried, "If any man thirst, let him come unto me and drink," he no more invited the thirsty, than he invited the light when he said, Let there be light. In the first place there is not a soul on the earth that does or can thirst for the living waters which flow from him until he quickens it, and makes it thirst, and when made to feel its thirst, and even when the tongue faileth for thirst, it can no more approach the living fountain than it can make a world, until Jesus applies, not the invitation, but the word, "Come unto me." His words are spirit and they are life; and his sheep hear them, and they know his voice, and they follow him; because they have no power or even disposition to resist their Shepherd's voice.

The calling of the saints is nowhere in the scriptures denominated an invitation. he calleth his own sheep by name, and leadeth them out. If he only invited them they would have to get out themselves or stay behind. But when he calls, the dead hear his voice (not his invitation,) and they that hear shall live. How would it suit the condition of a poor, lost, helpless soul, one that feels his poverty, inability, and impotence, to read the word thus: The hour is coming, and now is, when the dead shall be invited to live, and they who accept the invitation shall live. And when he inviteth forth his own sheep he goeth before them, provided they accept the invitation.

It is perfectly in keeping with every feature of Arminianism for workmongers to talk of invitations of the gospel because the very term implies the willing and the doing power to be in the creature. But it is neither in harmony with the doctrine nor experience of the saints of God to so speak of his communications to them as to imply that he has yielded up the government to them; that he has hinged the effect and result of his communications on their will instead of his own will. It is derogatory to his character, it reflects on his wisdom, power, and grace, and the term should be expunged from the vocabulary of Bible Baptists.

New Vernon, N. Y., July 15, 1846 Elder Gilbert Beebe July 15, 1846

Guillermo Santamaria

Evangelism

The terms evangelism and evangelizing have different developments, though they share a common root in the idea of spreading the "good news" or gospel.

Evangelism (noun)

Origin and Development: As mentioned, evangelism emerged in English in the early 17th century, derived from the Greek εὐαγγέλιον (euangelion), meaning "good news" or "gospel."
Meaning: Initially, it referred to the preaching or spreading of the gospel—essentially the practice of sharing the Christian faith. Over time, it became associated not just with the act of preaching but also with a broader movement or emphasis on proclaiming the Christian message.
Key Use: By the 18th and 19th centuries, evangelism was firmly established as the movement or practice of spreading Christianity, especially within Protestantism. It also took on a more systematic, organized form, particularly with the rise of missionary work and revivals.

Evangelizing (verb)

Origin and Development: Evangelizing is the present participle of the verb "evangelize," which came into use slightly later in English, likely in the mid-17th century.
Meaning: The verb "evangelize" refers to the action of spreading the gospel or the Christian message—the act of preaching, teaching, or actively trying to convert others to Christianity. It also means to promote or advocate for any idea, cause, or belief, often with passionate zeal (e.g., "evangelizing a new technology").
Key Use: Evangelizing has a broader, more active connotation compared to evangelism, as it denotes the ongoing act of proclaiming or spreading the faith or ideas, whereas evangelism refers more to the practice or ideology itself.

Summary of the Development

Evangelism (noun) emerged earlier in the 17th century to describe the practice or movement of spreading the gospel. It has remained more abstract, referring to the overall mission.
Evangelizing (verb) developed later, referring to the actual act of spreading or preaching the gospel or belief. It carries a more dynamic, ongoing connotation of active engagement.

In essence, evangelism is the movement or practice, while evangelizing refers to the action of doing that practice.

The suffix “ism” attached to evangel is connected to the Arminian practices of trying to preach to all by “offering Christ” to them.

We shall examine a typical invitation by an Arminian:

Title: "Whosoever Will, Let Him Come"

Text: Revelation 22:17 – “The Spirit and the bride say, ‘Come!’ And let the one who hears say, ‘Come!’ Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.”

Introduction: The Open Invitation

Beloved, tonight I stand before you with a message straight from the heart of God—a message of love, mercy, and salvation. The Bible ends with an invitation: “Whosoever will, let him come.”

This invitation is not for a select few; it is for all who will hear and respond. God, in His love, has provided salvation for every sinner through Jesus Christ. He has not predetermined who will be saved and who will be lost—He calls all to repentance.

I. God's Love is for All Sinners

The gospel of Jesus Christ is not reserved for a special class of people. It is not limited to the righteous or the strong, but rather it is for the broken, the weary, and the lost.

John 3:16 – “For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.”
1 Timothy 2:3-4 – “God our Savior desires all people to be saved and to come to the knowledge of the truth.”

No matter who you are, what you have done, or where you have been, God’s grace is available to you. His arms are open wide, waiting for you to come home.

II. Salvation is Freely Offered, But You Must Choose

God will not force you into His kingdom. He calls, He pleads, He convicts—but He will never override your will. The choice is yours.

Deuteronomy 30:19 – “I have set before you life and death, blessing and cursing. Therefore, choose life, that you and your descendants may live.”
Matthew 11:28 – “Come to Me, all you who are weary and burdened, and I will give you rest.”

Friend, do not delay! God has already provided everything you need for salvation—but you must respond. The door is open, but you must walk through it.

III. The Danger of Delaying Your Decision

Some of you may say, “I will wait for another day.” But the Bible warns us:

2 Corinthians 6:2 – “Now is the accepted time; now is the day of salvation.”
Hebrews 3:15 – “Today, if you hear His voice, do not harden your hearts.”

The tragedy of waiting is that tomorrow is not promised. How many have left this world unexpectedly, thinking they had more time? Hell is full of people who planned to repent someday—but never did.

IV. Come to Jesus Now! (Invitation Given)

Tonight, the invitation is before you. The Spirit of God is calling. The gospel has been preached, and now the choice is in your hands.

If you are lost, come to Jesus!
If you are broken, He will restore you!
If you are burdened by sin, He will forgive you!

There is no sin too great, no past too dark, no heart too hardened for Jesus to save. But you must come. Right now, the Holy Spirit is speaking to your heart. Will you respond?

Altar Call: "If you are ready to surrender your life to Christ, do not wait. Step forward, come to this altar, and let us pray with you. Call upon the name of the Lord, and He will save you. The time is now—come!"

Conclusion: The Free Gift of Salvation

Jesus is waiting. The invitation is open. Whosoever will may come. But the choice is yours. Will you come?

Now we will examine a typical invitation by a Reformed Baptist:

Reformed Baptist Invitation

Title: "Come to Christ and Live"
Text: John 6:37 – "All that the Father gives me will come to me, and whoever comes to me I will never cast out."

Introduction: The Call of the Gospel

Brothers and sisters, tonight, we proclaim the gospel of Jesus Christ—the only hope for sinners. Many today believe that salvation is a matter of their own choosing, but the Bible teaches that salvation is of the Lord. Yet, in God’s sovereignty, He calls sinners to Himself, and those who hear and respond do so because He is at work in their hearts.

Tonight, I stand before you with a clear message: Jesus Christ invites sinners to come to Him. This invitation is not given in vain, nor is it an uncertain hope—it is a call backed by the power of God.

I. The Sovereign Work of God in Salvation

Many think salvation begins with man’s decision, but Scripture tells us that it begins with God’s initiative.

John 6:44 – "No one can come to me unless the Father who sent me draws him."
Ephesians 2:1-5 – "You were dead in your trespasses and sins... but God, being rich in mercy, made us alive together with Christ."

Sinners are dead in sin. No one seeks after God by their own will (Romans 3:10-11). If left to ourselves, we would all remain lost. But praise God! He has not left us to perish in our sins. He calls His people to Himself, and they come!

II. The Certain Success of Christ’s Invitation

Unlike the uncertain pleas of human persuasion, Christ’s invitation is backed by His sovereign promise:

John 6:37 – "All that the Father gives me will come to me, and whoever comes to me I will never cast out."

Jesus does not say that some might come—He says they will come! This is the power of grace. The gospel call is not weak or uncertain; it is the voice of the Good Shepherd, and His sheep hear His voice (John 10:27).

If God is calling you tonight, you will come—not because of your own wisdom or effort, but because He is drawing you by His grace.

III. The Responsibility of the Sinner to Repent and Believe

Though salvation is a work of God, man is not without responsibility. The gospel invitation is genuine—you must come to Christ!

Isaiah 55:1 – "Come, everyone who thirsts, come to the waters!"
Matthew 11:28 – "Come to me, all who labor and are heavy laden, and I will give you rest."
Acts 17:30 – "God commands all people everywhere to repent."

If you hear the gospel tonight, do not harden your heart. Come to Christ! The door of salvation is open. He does not turn away those who come in repentance and faith.

But beware—rejecting Christ has eternal consequences. The invitation will not last forever (Hebrews 9:27). Come now, while the gospel is preached!

IV. The Assurance of Those Who Come to Christ

Christ has promised: “Whoever comes to me I will never cast out.” If you come to Him in faith, trusting in His finished work on the cross, you are secure forever.

Romans 8:1 – "There is therefore now no condemnation for those who are in Christ Jesus."
John 10:28 – "I give them eternal life, and they will never perish."

Your salvation does not rest on your performance, but on Christ’s perfect righteousness. If you are in Him, you are secure.

Closing Appeal: Come to Christ! (Invitation Given)

The gospel has been preached. The call has been given. Now, you must respond.

If God is drawing you to Christ, come!
If you are weary of sin, come!
If you feel the burden of your guilt, come!

Do not delay. Tomorrow is not promised. Christ is the only Savior. Come to Him and live!

Conclusion: A Call to True Repentance and Faith

Tonight, I do not ask you to come forward to an altar. I do not plead for emotional decisions. I call you to true repentance and faith in Christ alone. The invitation is real, the promise is certain, and the call is urgent.

Will you come?

Is there much of a difference?

The Term Evangelism In Google Books

nGram tracks the word evangelism in this fashion:

The earliest usage we can find for this word evangelism is in 1753 in a book titled, Evangelism and the

Christian Life Spring. The rest of the books after that deal with missionary endeavors by Arminians. So we see this rather modern term does not come into books until the late 19^th century. Thus the ism in evangelism seems to represent:

In the context of evangelism, the suffix "-ism" signifies a particular set of beliefs or a distinctive doctrine associated with a specific Christian movement or teaching, essentially denoting a specific "school of thought" within the broader Christian faith; it indicates a system of practices and interpretations based on a particular theological perspective.

In this case, the doctrine associated with it is an Arminian one.

Witnessing

The term "witnessing" in a Christian context, referring to the act of bearing testimony to one's faith or spreading the gospel, emerged in the 19th century in the English language, closely tied to the rise of evangelicalism and the revivalist movements of that era.

Early Use and Development:

Biblical Roots: The concept of witnessing comes directly from the New Testament, where believers are called to be "witnesses" of Jesus Christ's life, death, and resurrection. The Greek word "martyrs" (from which we get the term "martyr") originally referred to someone who bore testimony or gave evidence about something.
In the Bible, witnessing often refers to sharing one's personal testimony of God's work and the gospel (e.g., Acts 1:8; Acts 22:15).

First Recorded Use:

The term "witnessing" specifically, as a verb referring to spreading the Christian message or sharing one's faith, seems to appear in written English usage around the early 19th century, largely within the context of evangelical Christianity.
Evangelical revivals and the Methodist movement particularly emphasized personal testimony and the need for individuals to share their conversion experiences, which popularized the term.

Context of Usage:

During the Second Great Awakening (early 1800s), "witnessing" became commonly used to describe the personal and active role of believers in sharing their faith with others.
The term was used not just in the sense of "bearing witness" in a legal or formal context, but as part of the Christian duty to evangelize by telling others about their personal experiences of salvation and the transformative power of Christ.

Later Development:

By the 20th century, "witnessing" became an established term in many Protestant denominations, particularly among evangelicals. It is now commonly associated with sharing one's faith testimony or engaging in direct evangelism.

In summary, "witnessing" as we understand it today in Christian contexts developed in the early 19th century, inspired by Biblical calls to testify about one’s faith, and became widely used in evangelical circles to describe personal evangelism and testimony sharing.

If we look at the use of the term witness in the New Testament, we will see that it more often has to do with THINGS that are a witness, rather than people who are witnessing something. BDAG the most authoritative Greek Lexicon at the moment defines the word in the New Testament as meaning, “that which serves as testimony or proof, testimony, proof.” The modern use of the word is to talk to someone about Christ. But is this a biblical use of the word? We think not. What we do not see in the New Testament is witnessing used as a way to persuade people to accept Jesus or come to faith in him.

Use of the Term in Google Books

Google’s ngram charts this on the word witnessing:

The use of this word in the modern sense does not seem to be until the 1970s.

Bill Mounce gives this analysis of the Greek word μάρτυς:

Matthew 18:16	But if he does not listen, take one or two others with you so that every matter may be confirmed on the evidence of two or three witnesses (martyrōn \| μαρτύρων \| gen pl masc). 1
Matthew 26:65	Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses (martyrōn \| μαρτύρων \| gen pl masc)? You have now heard his blasphemy. 1
Mark 14:63	And the high priest, tearing his garments, said, “Why do we still need witnesses (martyrōn \| μαρτύρων \| gen pl masc)? 1
Luke 11:48	So you are witnesses: (martyres \| μάρτυρες \| nom pl masc) you approve of the deeds of your fathers, because while they killed them, you build the memorials. 2
Luke 24:48	You are witnesses (martyres \| μάρτυρες \| nom pl masc) of these things. 2
Acts 1:8	But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses (martyres \| μάρτυρες \| nom pl masc) both in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 1
Acts 1:22	beginning from the baptism of John until the day on which he was taken up from us — that one of these become with us a witness (martyra \| μάρτυρα \| acc sg masc) of his resurrection.” 1
Acts 2:32	This Jesus God raised up, of which we all are witnesses (martyres \| μάρτυρες \| nom pl masc). 1
Acts 3:15	and you killed the Originator of life, whom God raised from the dead, of which we are witnesses (martyres \| μάρτυρες \| nom pl masc). 2
Acts 5:32	And we are witnesses (martyres \| μάρτυρες \| nom pl masc) of these events, and so is the Holy Spirit, whom God has given to those who obey him.” 2
Acts 6:13	and they set up false witnesses (martyras \| μάρτυρας \| acc pl masc) who said, “This man does not stop saying words against this holy place and the law, 1
Acts 7:58	When they had driven him out of the city, they began to stone him; and the witnesses (martyres \| μάρτυρες \| nom pl masc) laid their cloaks at the feet of a young man named Saul. 2
Acts 10:39	And we are witnesses (martyres \| μάρτυρες \| nom pl masc) of all that he did both in the country of the Jews and in Jerusalem, whom also they put to death by hanging him on a tree. 2
Acts 10:41	not to all the people but to witnesses (martysin \| μάρτυσιν \| dat pl masc) who had been previously chosen by God, to us, who ate and drank with him after he rose from the dead. 2
Acts 13:31	and he was seen for many days by those who had gone up with him from Galilee to Jerusalem, who are now his witnesses (martyres \| μάρτυρες \| nom pl masc) to the people. 2
Acts 22:15	For you will be a witness (martys \| μάρτυς \| nom sg masc) for him to everyone of what you have seen and heard. 2
Acts 22:20	And when the blood of Stephen, your witness (martyros \| μάρτυρος \| gen sg masc), was being shed, I myself was standing by approving and guarding the cloaks of those who were killing him.’ 2
Acts 26:16	But get up and stand on your feet; for I have appeared to you for this purpose, to appoint you a servant and witness (martyra \| μάρτυρα \| acc sg masc) both to the things in which you have seen and to those in which I will appear to you. 2
Romans 1:9	For God is my witness (martys \| μάρτυς \| nom sg masc), whom I serve with my spirit in the gospel of his Son, how unceasingly I make mention of you 2
2 Corinthians 1:23	I call God as a witness (martyra \| μάρτυρα \| acc sg masc) against my soul, that it was to spare you that I did not come again to Corinth. 1
2 Corinthians 13:1	This will be my third visit to you. On the evidence of two or three witnesses (martyrōn \| μαρτύρων \| gen pl masc) every accusation is to be confirmed. 1
Philippians 1:8	For God is my witness (martys \| μάρτυς \| nom sg masc) that I long for all of you with the affection of Christ Jesus. 1
1 Thessalonians 2:5	For we never came with flattering speech, as you know, or with a pretext for greed — God is our witness (martys \| μάρτυς \| nom sg masc). 1
1 Thessalonians 2:10	You are witnesses (martyres \| μάρτυρες \| nom pl masc), and so is God, how devout, upright, and blameless was our conduct toward you believers 2
1 Timothy 5:19	Do not accept an accusation against an elder, except on the evidence of two or three witnesses (martyrōn \| μαρτύρων \| gen pl masc). 1
1 Timothy 6:12	Fight the good fight of the faith. Seize hold of the eternal life, to which you were called and about which you confessed the good confession before many witnesses (martyrōn \| μαρτύρων \| gen pl masc). 2
2 Timothy 2:2	and what you have heard from me in the presence of many witnesses (martyrōn \| μαρτύρων \| gen pl masc), entrust these things to faithful men, who will also be able to teach others. 2
Hebrews 10:28	Anyone who violates the law of Moses dies without mercy on the testimony of two or three witnesses (martysin \| μάρτυσιν \| dat pl neut). 1
Hebrews 12:1	Therefore since we ourselves have so great a cloud of (martyrōn \| μαρτύρων \| gen pl masc) witnesses (martyrōn \| μαρτύρων \| gen pl masc) surrounding us, let us also lay aside every impediment, and the sin that so easily distracts, and let us run with endurance the race that is prescribed for us, 2
1 Peter 5:1	Therefore I, a fellow elder and a witness (martys \| μάρτυς \| nom sg masc) of the sufferings of Christ, and a partaker of the glory that is about to be revealed, exhort the elders among you: 2
Revelation 1:5	and from Jesus Christ the faithful witness (martys \| μάρτυς \| nom sg masc), the firstborn of the dead, and the ruler of the kings of the world. To him who loves us and has freed us from our sins by his blood 2
Revelation 2:13	I know where you live, where Satan has his throne. Yet you are holding fast to my name, and you did not deny your faith in me even in the days of Antipas my faithful witness (martys \| μάρτυς \| nom sg masc), who was put to death in your city where Satan lives. 1
Revelation 3:14	“To the angel of the church in Laodicea write: The Amen, the faithful and true Witness (martys \| μάρτυς \| nom sg masc), the Beginning of God’s creation, has this to say: 1
Revelation 11:3	And I will give power to my two witnesses (martysin \| μάρτυσιν \| dat pl masc), and they will prophesy for one thousand two hundred and sixty days, clothed in sackcloth.” 1
Revelation 17:6	And I saw the woman drunk with the blood of the saints, the blood of those who bore witness (martyrōn \| μαρτύρων \| gen pl masc) to Jesus. When I saw her, I was greatly astounded. 1

Conclusion

May the Lord use these words to enlighten men with the truth!

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