Evangelism and the Sovereignty of God. By J.I. Packer.

Downers Grove: IVP Books, 2008, 122

pages. Reviewed by Clyde Walter Overman.
For many people, the notion of a God who is in full control of the universe, directing the
affairs of humanity, including the sovereign choice of His elect, is completely incompatible with
the need for evangelism. Objections to both a missional and sovereign Creator is the reason for
Evangelism and the Sovereignty of God by J.I. Packer. The problem is stated by Packer in this
way: In particular, it [the sovereignty of God] is thought to paralyze evangelism by robbing one
both of the motive to evangelize and of the message to evangelize with (p.14). Packer labels
such objections as nonsense (p.14). For him, the twin ideas of a sovereign and missional God
are not mutually exclusive.
On the contrary, he contends that the sovereignty of God is the one and only impetus and
sustaining power for evangelism. Or to put it negatively, Packer says that evangelism will
inevitably be weak and lack staying power without it [the sovereignty of God] (p.14). One
should not be surprised concerning Packers claims. His theology, after all, flows from the
stream of Calvinism, leading him to affirm a very high view of divine sovereignty. Yet, such a
discussion is appropriate for today, namely because far too many people misunderstand
Christians who hold to a high view of Gods sovereignty. According to Packer, when one rightly
understands Scripture, he will understand that the absolute sovereignty of God and evangelism
are more than compatible.
The defense of his claim begins with yet another claim; that is, that all Christians believe
in divine sovereignty. The question, according to Packer, is whether one recognizes his belief in
a sovereign God (p.20). Those who pray, Packer says, and give thanks to God for their salvation,
are in truth acknowledging Gods sovereignty over their salvation. He states it thus: You have
never for one moment supposed that the decisive contribution to your salvation was yours and

not Gods (p.17). He then claims that Christians who pray for the salvation of others are also
acknowledging the sovereign nature of God. Indeed, Packer says, When you pray for
unconverted people, you do so on the assumption that it is in Gods power to bring them to faith
(p.19). His conclusion, then, is that all Christians affirm Gods complete sovereignty. Whether
they realize it or not is irrelevant.
Packer then argues that divine sovereignty and human free will are two truths of Scripture
that Christians must uphold. He also acknowledges a tendency among Christians to uphold one
at the expense of the other. This need not be the case, says Packer. Instead, Christians of all
theological stripes should understand that Gods sovereignty and human free will is an
antinomyan observed relation between two facts (p.26). Rather than elevating one at the
expense of the other, Christians should, in humility, recognize that both are true and pattern their
lives accordingly.
With these introductory matters out of the way, Packer then moves to discuss the nature
of evangelism, followed by a closing chapter on how evangelism and divine sovereignty fit
together. Regarding evangelism, Packer writes at length answering four questions: (1) What is
evangelism; (2) What is the message of evangelism; (3) What is the motive for evangelism; (4)
What are the means and methods of evangelism? Packers answers to these questions are Godhonoring, Christ-centered, biblically sound, and thoroughly evangelical. With respects to the
juxtaposition of evangelism and divine sovereignty, Packers claims are thoroughly Calvinistic.
The bottom line for Packer is that God has commanded his people to evangelize, therefore,
Christians are to evangelize. In his own words, Packer states, Whatever we may believe about
election, the fact remains that evangelism is necessary, because no man can be saved without the
gospel (p.96).

Evangelism and the Sovereignty of God is an excellent book on evangelism, but from a
Calvinist bent. And herein lies some weaknesses of Packers work, albeit minor ones. For
instance, at times Packer overstates his case for Gods sovereignty. This is especially obvious in
his claim that all Christians believe in a sovereign God, whether one knows it or not. That is
simply not true, at least not in the sense that Packer defines the terms. One can certainly thank
God for the gift of salvation without affirming that God chose him for salvation before the
beginning of time. Likewise, one can certainly pray for the salvation of souls without affirming
Gods complete control of the events leading to salvation. Elsewhere, Packer overstates his case
when he states, It is true that God has from all eternity chosen whom he will save. It is true that
Christ came specifically to save those whom the Father had given him (p.101). While that may
be true for Calvinists, and it may even be implied in Scripture, it is nevertheless far from proven.
Here, it must be noted that Packer failed to head his own words concerning humility and the
great mysteries of Scripture (p.29), which is yet another weakness of Packers work.
Perhaps the greatest weakness of Evangelism and the Sovereignty of God is Packers
failure to prove his assertion that Gods sovereignty in salvation is the driving force and
sustaining power for evangelism (p.14). Packer goes on to state, Were it not for the sovereign
grace of God, evangelism would be the most futile and useless enterprise that the world has ever
seen, and there would be no more complete waste of time under the sun than to preach the
Christian gospel (p.104). These are strong words that Packer attempts to prove by selecting
verses that imply the complete lifelessness of the human soul apart from divine intervention (cf.
1 Cor. 2:14; Rom. 8-7-8; Eph. 2:1-4; 2 Cor. 4:4). But if Packer is right, does this not undercut his
earlier statements affirming human free will? Further, if mankind is truly incapable of
responding to the gospel apart from divine intervention, would it not be inconsistent of God to

ask men who are incapable of responding to the gospel to repent, believe, and trust in something
they cannot possibly understand and cannot possibly respond? On the whole, Packers primary
contention is far from proven.
Regardless of the above, Packer is on target with respects to the nature of evangelism and
the reasons for evangelism. Packer defines evangelism as a work of communication in which
Christians make themselves mouthpieces for Gods message of mercy to sinners (p.45). His
definition is bolstered by a strong understanding of the content of the gospel message, which, as
he says, is a message about God, sin, Jesus Christ, and the need for faith and repentance.
Packers views here are refreshingly biblical amid a culture of easy believism in many
churches of today. Packer is also on point regarding the Christians motive for evangelism,
which includes glorifying God through obedience to his command to evangelize (p.74), and a
love for ones fellow man (p.76). It is difficult to improve upon Packers chapter on evangelism.
Equally strong is Packers claim that a high view of Gods sovereignty in no way hinders
evangelism. After all, Salvation depends on faith, and faith on knowing the gospel (p.96). And
regardless of ones understanding of divine sovereignty, evangelism remains an urgent task
(p.97), for sinners must be given the opportunity to hear and respond to the gospel. In this way,
Packer accomplishes at least one of his primary tasks. He has shown that belief in the complete
sovereignty of God is not at odds with evangelism. Evangelism is a must because God has
chosen it as a means to redeem fallen men and women from the bondage of sin. In the end, there
is much common ground to be found in Evangelism and the Sovereignty of God in regards to the
nature, purpose, and motive for evangelism between Christians from across the theological
spectrum.

As alluded above, Packers tone and style are at times rigidly Calvinistic, which is
unsurprising given his theological persuasion. The result is that at times his claims of Gods
sovereignty detract from an otherwise well-balanced and biblically-sound understanding of
evangelism and the Christians motivation and reason for evangelizing. Some of the claims in
Evangelism and the Sovereignty of God will, sadly but assuredly, only reinforce the views of
those who come to the book with an unbending ideology toward divine sovereignty, regardless
of ones soteriological views. But this need not be the case. Rather, those who approach the book
with humility and sincerity will be spurred to investigate these matters more thoroughly for
themselves. They will be forced to answer in their own words questions such as: What is the
scope of Gods sovereignty and how does it relate to evangelism? That is precisely the affect
the book has had on the present writer, and for that he is thankful.
In conclusion, there is much that can be affirmed in Evangelism and the Sovereignty of
God. It puts forth a sound argument regarding the importance of evangelismbut with a special
focus toward those who hold to a high view of divine sovereignty. That alone makes it a must
read for Christians from the Calvinist stream, lest they take Gods sovereignty to an extreme. But
it is also an excellent word on the nature of evangelism, and for that reason it is a worthy read for
all Christians. All who have a heart for evangelism will find Packers words, at times at least, to
be insightful and inspiring. And for those who have been lukewarm toward evangelism, Packers
words should jolt them into action. Packer says it best when he says, Unconcern and inaction
with regard to evangelism are always, therefore, inexcusable (p.38).