Should Christians try to evangelize atheists?

This article explores the biblical mandate for Yeshua's followers to evangelize atheists, drawing on the Great Commission and the historical evidence for Yeshua's existence and resurrection. It contrasts this with modern apologetic approaches and exposes their vulnerabilities.

Quick Answer

Should Christians Try to Evangelize Atheists? Quick Answer Quick Answer: Yeshua’s followers are unequivocally commanded to evangelize atheists, rooted in the Great Commission to make disciples of all nations. This mandate is supported by historical evidence for Yeshua's existence and resurrection, exposing the intellectual fault lines of modern atheism and secular humanism. The Scholarly Case…

Should Christians Try to Evangelize Atheists?

Quick Answer

Quick Answer: Yeshua’s followers are unequivocally commanded to evangelize atheists, rooted in the Great Commission to make disciples of all nations. This mandate is supported by historical evidence for Yeshua's existence and resurrection, exposing the intellectual fault lines of modern atheism and secular humanism.

The Scholarly Case

The question of whether Yeshua's followers should evangelize atheists is not a matter of debate but a foundational command stemming directly from the teachings of Yeshua and the apostles. The Hebraic-Messianic faith, centered on Yeshua as the Mashiach of Israel, carries an inherent, divinely mandated impetus for proclamation to all peoples, regardless of their current worldview. The cornerstone of this mandate is found in the Great Commission. Yeshua explicitly commanded His disciples: "Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.” (Matthew 28:19-20 BSB). The phrase "all nations" (Greek: panta ta ethnē) clearly includes those who deny the existence of Elohim, making no exception for atheists. This is not merely an option but a core identity marker of a follower of Yeshua. Furthermore, the apostle Peter instructs believers to "Always be prepared to give a defense to everyone who asks you the reason for the hope that is in you. But respond with gentleness and respect," (1 Peter 3:15 BSB). This command for apologetics ("defense," Greek: apologia) is directed towards "everyone," again encompassing atheists. It is a proactive call to engage intellectually and spiritually with those who question or deny the Messianic hope. The Hebraic understanding of Elohim (YHWH) as Echad (Deuteronomy 6:4), a compound unity, provides a robust framework for understanding the divine nature that atheistic materialists often dismiss due to a superficial understanding of monotheism. The Tanakh itself, particularly passages like Genesis 1:26 ("Let us make man in our image") and Zechariah 12:10 ("they shall look upon me whom they have pierced"), hints at a plurality within the Godhead, further elaborated in ancient rabbinic traditions concerning the Memra (Word) of YHWH, as seen in the Targum Onkelos and Targum Jonathan. These pre-Christian Jewish concepts of divine agency expose the simplistic "one person" strawman often erected by atheistic critiques of the God of Israel. The historical existence of Yeshua, a figure often dismissed by atheists as mythical, is a point of significant scholarly consensus, even among secular and skeptical scholars. Bart Ehrman, a prominent agnostic New Testament scholar, concedes Yeshua’s historicity in his work, Did Jesus Exist?, stating that "Jesus did exist" and that the idea of Jesus being a myth is "a modern phenomenon." This is further corroborated by ancient, non-Christian sources. Tacitus, a Roman historian, mentions "Christus" and the "vast multitude" of His followers in Rome suffering under Nero, in his Annals 15.44, written around 116 CE. Josephus, a first-century Jewish historian, references Yeshua in his Antiquities 18.3.3 and 20.9.1, providing independent Jewish testimony. Pliny the Younger, a Roman governor, describes early followers of Yeshua worshipping Him as a god in his Epistles 10.96, around 112 CE. Suetonius, another Roman historian, notes that the Emperor Claudius expelled Jews from Rome due to disturbances "at the instigation of Chrestus" in his Claudius 25.4, around 120 CE. These sources collectively dismantle the notion that Yeshua is a mere fabrication. Beyond historicity, the resurrection of Yeshua stands as the central event of the Messianic faith, offering a powerful challenge to atheistic materialism. The "minimal facts" approach, championed by scholars like Gary Habermas, highlights three points accepted by the vast majority of critical scholars, including many non-Christians: the empty tomb, the post-mortem appearances of Yeshua, and the radical transformation of the disciples. Habermas's extensive database of scholarly opinions indicates that approximately 75% of critical scholars accept these facts. This historical bedrock provides a strong evidential basis for evangelism to atheists, moving beyond mere faith claims to verifiable historical events. The Tanakh itself provides a dense tapestry of Messianic prophecies that find their fulfillment in Yeshua. The suffering Mashiach, described in Isaiah 53, Psalm 22, and particularly the precise timeline given in Daniel 9:24-26, where "Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place," points directly to Yeshua's death and resurrection occurring within the specified timeframe (30-33 CE). This prophetic density, when considered through a Bayesian lens as argued by scholars like Richard McGrew in The Argument from Miracles, dramatically increases the prior probability of Yeshua's resurrection, contra Hume's skepticism regarding miracles. Therefore, the evangelization of atheists is not only a biblical command but also an intellectually robust endeavor, grounded in historical evidence, prophetic fulfillment, and a coherent Hebraic theological framework that challenges the assumptions of naturalism. The goal is not to win debates for the sake of intellectual victory, but to lovingly present the truth of Yeshua, allowing Elohim to bring the increase, as Paul stated: "I planted the seed and Apollos watered it, but God made it grow." (1 Corinthians 3:6 BSB).

Adversary Teardown: Bart Ehrman

The modern atheist movement, exemplified by figures like Richard Dawkins and Bart Ehrman, often attempts to dismantle the foundations of faith through various critiques. While Richard Dawkins, in works like The God Delusion, often employs a confrontational and emotionally charged rhetoric, it is the more academically nuanced approach of scholars like Bart Ehrman that requires a particular expose. Ehrman, a former evangelical who became an agnostic, is frequently cited by atheists to undermine the historical reliability of the Brit Chadashah (New Testament) and the historicity of Yeshua. Ehrman’s primary fault line, despite his concession of Yeshua's existence, lies in his naturalistic presuppositions that preclude the possibility of divine intervention or miraculous events. This philosophical bias, while presented as academic neutrality, inherently skews his interpretation of texts. For example, in Misquoting Jesus, Ehrman highlights textual variants in ancient manuscripts to argue for the unreliability of the Brit Chadashah. While textual criticism is a legitimate academic pursuit, Ehrman's conclusions often overstate the impact of these variants on core theological doctrines or historical events. The vast majority of variants are minor (spelling errors, word order), and the Brit Chadashah remains by far the most attested ancient text, with thousands of manuscripts allowing for reconstruction of the original text with extremely high confidence. His approach, while appearing scholarly, often serves to sow doubt rather than to provide a balanced assessment, failing to acknowledge the rigorous methods by which textual critics (including those who are believers) establish the reliability of the text. This tradition of hyper-skepticism, while gaining popular traction in the late 20th and early 21st centuries, deviates significantly from earlier critical scholarship that, while not always affirming, did not systematically deny the possibility of the supernatural. Ehrman's position effectively places a methodological naturalism above historical inquiry, meaning that any evidence suggesting a miracle is automatically reinterpreted or dismissed, not on the basis of evidence, but on a prior philosophical commitment. This is a departure from historical-critical methods that, at their best, seek to understand the texts within their historical and cultural context, including their claims about the divine. A secondary, yet significant, adversary is Richard Dawkins, whose popular anti-religious polemics, such as The God Delusion, demonstrate a profound misunderstanding of theological concepts, particularly the Hebraic understanding of Elohim. Dawkins often attacks a simplistic, anthropomorphic "God of the gaps," rather than engaging with sophisticated theological arguments or the rich tapestry of Jewish and Messianic thought. His arguments frequently commit the "straw man" fallacy, misrepresenting religious belief to make it easier to attack. For instance, his dismissal of faith as "blind trust" ignores the robust evidential and rational bases for belief in Yeshua, as outlined in the scholarly case above. His tradition, often termed "New Atheism," emerged in the early 2000s, characterized by aggressive, often condescending, critiques of religion, contrasting sharply with earlier, more philosophical atheism.

Counter-Arguments Anticipated

Objection 1: Atheists are rational and will not be swayed by faith-based arguments.

This objection falsely dichotomizes faith and reason. The Hebraic-Messianic faith is not a blind leap but is deeply rooted in historical evidence and logical coherence. As demonstrated by Yeshua's historical existence (Tacitus, Annals 15.44; Josephus, Antiquities 18.3.3) and the minimal facts of the resurrection (Gary Habermas), there are strong rational grounds for belief. Furthermore, the prophetic fulfillment in Yeshua (Daniel 9:24-26) offers a compelling case that appeals to reason and verifiable data, not just subjective experience.

Objection 2: Evangelism is arrogant and disrespectful, imposing beliefs on others.

The mandate to evangelize is not about imposition but proclamation, rooted in a loving concern for humanity. Yeshua commanded His followers to "make disciples of all nations" (Matthew 28:19-20 BSB), but this is to be done with "gentleness and respect" (1 Peter 3:15 BSB). The goal is to present truth, not to coerce. The Hebraic understanding of Elohim's universal sovereignty means that His truth is relevant to all, and sharing it, when done respectfully, is an act of love, offering a path to true life and freedom from sin.

Objection 3: Science has disproven God, making evangelism to atheists futile.

This argument conflates methodological naturalism (a scientific approach) with philosophical naturalism (a worldview). Science, by its very nature, investigates the natural world and cannot, therefore, prove or disprove the supernatural. Many eminent scientists throughout history have been believers, finding no contradiction between scientific discovery and faith in Elohim. The existence of a finely tuned universe and the origin of life itself present profound philosophical questions that science alone cannot fully answer, leaving ample room for a creator. The Messianic faith offers a coherent framework that integrates both scientific understanding and the ultimate meaning of existence.

Position Lock

Position Lock: The Hebraic-Messianic faith unequivocally affirms the divine imperative for Yeshua's followers to evangelize atheists, grounded in Yeshua's explicit command to make disciples of all nations and supported by robust historical, prophetic, and philosophical evidence that systematically exposes the intellectual and evidential weaknesses of atheistic worldviews.