To understand how the Trinity shapes evangelism, we must first grasp what it means for God to be Triune and how this divine relationship infuses every aspect of the gospel message.
By Dr. Tim Orr
Evangelism is at the heart of the Christian mission. Yet, too often, it is treated as a formula or a transaction: say the right words, present the right arguments, and win converts. However, when we look at evangelism through the lens of the Trinity, we see a radically different picture—one that is relational, dynamic, and deeply rooted like God Himself. To understand how the Trinity shapes evangelism, we must first grasp what it means for God to be Triune and how this divine relationship infuses every aspect of the gospel message. As Michael Reeves writes in Delighting in the Trinity, “The triune God is a God who loves, and that love overflows outward, drawing us into His divine community.”
At its core, the doctrine of the Trinity reveals that God is a relational being. God exists eternally as Father, Son, and Holy Spirit—three distinct persons, yet one in essence. This is not merely a theological abstraction but the very foundation of the Christian faith. The Father loves the Son; the Son reciprocates that love, and the Spirit binds them together in perfect unity. This eternal relationship of love and communion is the essence of God’s being. In Delighting in the Trinity, Reeves emphasizes that this love is not just a feature of God but His very identity: “God is love because God is triune,” showing us that relationship is at the heart of His nature. This has profound implications for evangelism because it means that the gospel is not just a message about what God does but a revelation of who God is.
To understand evangelism through the lens of the Trinity, we must also see it as participation in God’s mission. Theologians often speak of the Missio Dei—the mission of God—as the driving force behind all of God’s actions in the world. The Father sends the Son into the world, and the Son, in turn, sends the Spirit to empower the church for mission. This movement of sending reflects the relational dynamic within the Trinity itself. Just as the Father, Son, and Spirit exist in a relationship of mutual love and self-giving, they also work together in perfect unity to bring about the world's salvation. Reeves highlights this in Delighting in the Trinity, where he writes, “The Father, Son, and Spirit have always existed in an eternal outgoing love, and this same love drives the mission to the world.” Evangelism, therefore, is not merely a human effort; it is the natural outflow of God’s love.
When we evangelize, we are not initiating something new; we are joining in the ongoing mission of the Triune God. As Jesus says in John 20:21, “As the Father has sent me, I am sending you.” Our evangelistic efforts are an extension of the Son’s mission, carried out in the power of the Holy Spirit. This means evangelism is not a solitary task but a Trinitarian activity. We are sent by the Father, empowered by the Spirit, and commissioned by the Son to share in God’s redemptive work. As Reeves notes, “The Father sends the Son, the Son sends the Spirit, and now the Spirit sends us, continuing this divine mission of love.”
The fact that God is relational means that evangelism must also be relational. The Trinity shows us that God is not distant or detached but intimately involved in His creation's lives. In the incarnation, the Son of God became flesh and dwelled among us, entering into our humanity and forming relationships with those He came to save. Jesus did not simply preach abstract truths; He shared meals with sinners, healed the sick, and engaged in deep conversations with those far from God. His ministry was profoundly relational, rooted in love and compassion. Reeves reminds us that “because God is Trinity, He is a God who draws near, delights in sharing His life with us.”
If we are to follow Jesus’ example, our evangelism must also be relational. This means evangelism is not about coercion or manipulation, nor winning arguments or debates. It is about forming genuine relationships with others, rooted in love and respect, and inviting them to encounter the God who is love. In Delighting in the Trinity, Reeves explains that the Trinity models how real love is always shared, not hoarded, and draws others into joyful relationships. Relational evangelism requires us to take the time to listen, understand, and walk alongside others in their journey toward faith. As we do, we reflect the relational love of the Trinity.
One of the most profound aspects of evangelism through the lens of the Trinity is the role of the Holy Spirit. The Spirit is God's active presence in the world, bringing conviction, transformation, and new life. In evangelism, the Holy Spirit is not only at work in the hearts of those who hear the gospel but also in the hearts of those who proclaim it. The Spirit empowers us to be bold witnesses, gives us the words to speak, and enables us to love others as Christ loved us. In Delighting in the Trinity, Reeves points out that the Spirit “is the one who brings us to know and love God, drawing us deeper into the eternal love of the Father and the Son.”
Yet, the Spirit’s role in evangelism goes beyond simply empowering us. The Holy Spirit is the one who draws people to Christ. In John 16:8, Jesus says the Spirit will “convict the world of sin and righteousness and judgment.” This means that the burden of conversion does not rest on us. We are called to be faithful witnesses, but the Spirit changes hearts. This frees us from the pressure of “getting it right” in evangelism. As Reeves notes, “The Spirit is the one who makes Jesus real to us and real to others, helping us see the beauty of the gospel.” Our task is not to produce results but to faithfully proclaim the good news, trusting that the Spirit will work in the hearts of those who hear.
Ultimately, evangelism is an invitation into the life of the Trinity. Through the gospel, we are saved from sin and death and adopted into the family of God. In Romans 8:15, Paul writes, “The Spirit you received brought about your adoption to sonship. And by him, we cry, ‘Abba, Father.’” This is the incredible reality of the gospel: through the work of the Son and the power of the Spirit, we are brought into the loving relationship between the Father, Son, and Holy Spirit. In Delighting in the Trinity, reeves beautifully sums this up: “We are brought to share in the triune life itself, becoming sons in the Son, filled with the same Spirit who fills Jesus.”
This means that we are not just offering forgiveness or a ticket to heaven when we share the gospel. We are inviting people into the very life of God—a life of love, joy, peace, and communion with the Triune God. This is the ultimate goal of evangelism: not simply to win converts but to bring people into the fullness of life that is found in a relationship with the Triune God. As Reeves writes, “The life of God is a life of fellowship, and that is the life we are called to share with others.”
Evangelism, when understood through the lens of the Trinity, is not a burdensome task but a joyful overflow of the love we have received. As we experience the Father's love, the Son's grace, and the Spirit's fellowship, we are compelled to share that love with others. Evangelism becomes not just something we do but are—witnesses to the transforming love of the Triune God. Reeves concludes in Delighting in the Trinity, “The gospel is the announcement that this triune God has opened up His life to us, and He now sends us to invite others to share in it.”
As we go out to share the gospel, may we do so in the knowledge that we are participating in the mission of the Triune God. We are not alone; we are sent by the Father, empowered by the Spirit, and commissioned by the Son. And as we invite others into the life of God, may we reflect the relational love of the Trinity in all we do, knowing that the good news we share is an invitation into the eternal, loving, and life-giving relationship of Father, Son, and Holy Spirit.
Tim Orr is a scholar, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, the University of Tehran, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.
