I’m writing in response to Jack Wilkie’s article, 'The Case Against the Invitation/Altar Call—Are We Sure It’s Biblical?' (https://tinyurl.com/vrc7bmjw). I encourage you to read his article for context. As brothers in Christ, while I agree with some of his points and disagree with others, I want to emphasize my appreciation for Wilkie’s contributions to the kingdom.
While you will not find an exact replica of the kind of invitation we see today, I wouldn’t argue that it’s unnecessary or counterproductive. On the other hand, I will not argue that one has to offer an invitation. Instead, I would suggest giving an invitation a great opportunity to allow people to respond for prayer, to repent of something done publicly, or to obey the gospel. I always offer some form of an invitation because I think it is important to do so.
Wilkie is correct that the modern-day version of the invitation can be traced back to American revivalism in the 18th and 19th centuries, particularly through figures like Charles Finney. Even if we can see that a particular practice has its roots in denominations, that doesn’t always make it a bad idea. It also doesn’t mean that it will be practiced in the same way either.
I also agree that one could get caught up in the moment, especially if one sees others responding to the invitation, and then go forward when they don’t have to or obey the gospel for the wrong reasons. However, that doesn’t justify not giving an invitation because this kind of thing can also happen in other areas. For example, we might try to avoid using certain songs that might stir up one’s emotions because it might cause someone to make a change before they are ready.
While it’s true that the primary focus of a worship service is the edification of the saints (Ephesians 4:12), it’s equally true that the presence of unbelievers is not only possible but expected at times (1 Corinthians 14:23). Paul encourages that worship should be conducted in such a way that if unbelievers are present, they might be convicted by what they hear and come to worship God (1 Corinthians 14:24-25). This shows that evangelism can happen in worship, even if it is not the main focus.
Gospel meetings, revivals, and public preaching events have long been used to invite people to respond to the gospel. The tradition of gospel meetings was designed, in part, to bring non-believers into the church setting where they could hear the truth preached. While the modern "invitation" may have its roots in revivalism, inviting people to respond to a sermon is not unbiblical. The effectiveness of the invitation is not in the form it takes but in the clarity and conviction of the gospel message. A public call to respond can still serve a valuable purpose if done thoughtfully and biblically.
The idea that the invitation is inherently harmful is overstated. While it’s possible for the invitation to be misused or mishandled, the practice itself does not create false hope unless it is accompanied by poor teaching. An invitation to respond to the gospel, done with integrity and clarity, can be a powerful tool in leading people to Christ. The key is ensuring that those who respond understand the gravity of their decision and the requirements of following Jesus. Wilkie is right that Acts 2 wasn’t a formal worship service, but it does illustrate the purpose of preaching, whether in or outside of worship. Preaching is designed to convince, rebuke, and exhort, which can cause a response. Peter starts his sermon by inviting them to take heed of what he is about to say:
“But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words” (Acts 2:14).
Peter preached to the crowd about Jesus and their role in His crucifixion. After hearing this, they asked in verse 37 what they needed to do. It seems they were already convinced they needed to respond. We can’t know if Peter had finished his sermon, but it’s plausible they asked their question before he concluded. Regardless, Peter didn’t hesitate and immediately told them what they needed to do.
“Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins… 40 And with many other words he testified and exhorted them, saying, “Be saved from this perverse generation.” 41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them” (Acts 2:38-41).
Not only did he tell them what they needed to do, he told them many other things we are not privy to, and he invited them to be saved from this perverse generation. Those who heeded the invitation obeyed the gospel. Could you imagine having around 3000 people obey the gospel from one sermon? Well, it happened here. Even though it was not a worship service, this shows that an invitation to obey the gospel can be given when preaching happens.
The invitation is given again in:
“Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (Acts 3:19).
It is fair to say that following this pattern is natural, especially when preaching to the lost. If they are not invited to obey the gospel, you must rely on them to ask what they should do. This method is not the only way to convert the lost, as we can study with them one-on-one and help guide them to the truth, but some people can hear a sermon once and be converted.
While Jesus didn’t give the same kind of modern invitation we do in the Sermon on the Mount (Matthew 5-7) or the Sermon on the Plain (Luke 6:17-49), He ends with a strong call to action in the Sermon on the Mount. His conclusion is filled with metaphors and warnings that demand a personal response from the listener. Jesus said,
"Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it (Matthew 7:13-14)."
Jesus urges His listeners to choose between the broad path that leads to destruction and the narrow path that leads to life. This is clearly a call to action—to choose the way of righteousness. He invites the listener to obey His teachings even though it is not formalized in the way we think of modern invitations.
Jesus concludes the sermon with the parable of the wise and foolish builders, which serves as an invitation to put His words into practice:
"Therefore, whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock... But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand (Matthew 7:24-27)."
This parable is a clear call to respond. Jesus presents two options: obedience, which leads to stability (building on the rock), or disobedience, which leads to destruction (building on sand). This parable serves as an invitation to the listener to reflect on their lives and decide whether they will act on what they have heard.
In the Sermon on the Plain, Jesus ends with a similar call to action. He said, "But why do you call Me 'Lord, Lord,' and do not do the things which I say? Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: He is like a man building a house, who dug deep and laid the foundation on the rock..."(Luke 6:46-48).
This passage also emphasizes the need to obey Jesus’ teachings, giving the listener a choice. The imagery of the house built on the rock versus the house built on sand is a powerful metaphor for the outcomes of obedience and disobedience. Jesus invites the audience to evaluate their commitment and follow His teachings with genuine obedience.
In both sermons, Jesus invites His listeners to do more than hear His words; He calls them to a life of action and transformation. The choice between the broad and narrow way and the contrast between the wise and foolish builders indicate that Jesus expects His listeners to decide based on His teachings.
While these sermons don’t conclude with a formal invitation like those found in modern worship services, the intent is the same: Jesus calls for a response, and His teachings demand personal and practical application. He consistently challenges His audience to make a decision regarding their relationship with God and their actions toward others.
Although the primary audience of these sermons was likely His disciples and followers, the messages would have also resonated with any non-believers or seekers present. The emphasis on hearing and obeying Jesus’ words could inspire conviction and lead to transformation. In this sense, the sermons have an evangelistic quality, inviting all who hear to align themselves with the kingdom of God. Therefore, while not a structured invitation like in modern services, these sermons invite people to respond to the truth.
Paul’s sermon on Mars Hill follows a similar pattern of calling listeners to act, as seen in Peter’s sermon on Pentecost. In Acts 17, he delivers a message to a group of Greek philosophers and intellectuals. After explaining the nature of God and calling out their ignorance of the one true God, Paul concludes with an invitation for repentance:
"Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness by the Man He ordained. He has assured all this by raising Him from the dead (Acts 17:30-31)."
In this passage, Paul clearly and directly calls all people to repent. While he doesn't invite them to come forward in a formal sense, the message challenges the listeners to change their ways and turn to God in repentance. This is an invitation to respond to the truth of the gospel, focusing on repentance and preparation for the coming judgment.
While many of these examples are sermons preached to the lost, not during a worship service, we don’t have many examples in Scripture that describe what was said and done in detail during assemblies. However, if preaching to the lost can include an invitation, it is permissible for those in the congregation during worship.
Now, if you look around and see that everyone is a Christian, you might not offer an invitation to obey the gospel or say something as simple as “If you want to respond to the gospel call, do so now.” I always offer invitations because, two different times, I have had people come forward and get baptized who were not sure they were baptized the right way the first time many years ago.
Offering the invitation for prayers or public repentance provides a structured time for this, aligning with the biblical principle of doing all things decently and in order (1 Corinthians 14:40). People can know that this is the usual time to do this publicly. Of course, exceptions can always be made. Some people don’t want public attention and will request prayers privately.
In conclusion, although the modern practice of offering an invitation may not have a direct scriptural precedent, it remains a valuable tool when used thoughtfully. Rather than relying solely on history and tradition, we should evaluate its effectiveness in edifying the church and helping people respond to the gospel.
Scripture provides numerous examples of preaching that called for immediate response, as seen in Peter’s and Paul’s sermons. Although these events did not occur during formal worship services, they illustrate that preaching often leads to conviction and a desire to act through repentance, baptism, or prayer.
When done with integrity, the invitation offers a structured opportunity for people to reflect on their spiritual state and respond, whether to seek prayers, make public confessions, or obey the gospel. It is not harmful and can effectively encourage people to act on the gospel message, provided it is accompanied by sound teaching and care.
Though offering an invitation is not commanded per se, it provides a meaningful opportunity for those in need to respond publicly and for the church to support one another in prayer and repentance. As long as we focus on Christ and the truth of His gospel, the invitation can serve as a powerful and biblical way to conclude a sermon.
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