SOME THINGS WE HAVE
OVERLOOKED IN THE GREAT COMMISSION
Matthew
28:18-20
The
compactness, character, content, classification, and comfort of the great
commission mark it out as one of the great miracles of work from the life and
ministry of Christ. No one but He could have gathered up so many things in such
few words and with such telling effect. No one but He could have foreseen the
needs and problems of the Church through the centuries and have provided for
every one of them in advance.
1.
The
law of conservation is one of the divine qualities of the entire Bible,
but it is especially true of those passages which record the words of our
blessed Lord. With simplicity of speech, yet breadth of comprehension He could
characterize a situation. And such He did in the compactness of the great
commission as recorded in Matthew
28:18-20. In these few words Christ provides all the essentials to
constitute a great enduring commission for the Church until He returns. As is
sometimes the case, the treasures of this commission do not become apparent
until a problem arises which sends one back to examine again the authority for
his ministry. This is true for the order and place of baptism.
2.
The
ideal character of the great commission consists in the fact that it is
a command that rests firmly upon the person and claim of Christ. Throughout
this entire passage it is clearly indicated that Christ is God. The apostles
worshipped Him (vs. 17). The claim
Christ made no one but God could have made (vs. 18). The content of the commission was conceived in the mind of
deity (vss. 19-20). The assured
presence of Christ could be true of one who alone is God (vs. 20).
The sovereign command of vss. 19-20 is clearly grounded upon
the deity He has demonstrated and the sovereignty with which He is invested. "Therefore" of vs. 19 links
the command of vss. 19-20 with that which has preceded. Since Christ is God and has
been invested with universal authority, "therefore"
the Church should carry out the command. This must be the final court of appeal
and the last resort for undergirding this command.
This means
then, that knowing what this command teaches, it becomes obligatory upon
Christians to carry out this command because the one who uttered it is God, and
because He has absolute and supreme authority in all matters pertaining to faith
and practice. Any other basis for carrying out this command is lesser in strength
and proportion and will ultimately fail.
3.
The sweeping content of the great commission is in some respects one of
the amazing things about this command. 1. There is the claim to deity and sovereignty
(vs. 18). 2. This is followed by the
consequent command (vs. 19). 3.
Missionary travel to reach the nations is set forth in the word "go" (vs. 19). 4. Preaching the gospel and winning converts is contained
in the words "teach"(KJV)
or better, "make disciples"
(ASV vs. 19). 5. The adding rite into the Church is expressed by the words, "baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost" (vs. 19). 6. The teaching ministry of the Church for its membership
is commanded. "Teaching them to
observe all things whatsoever I have commanded you" (vs. 20). 7. The comforting and
continuous presence of Christ is assured, "and,
lo, I am with you alway, even unto the end of the world. Amen" (vs. 20).
4.
The logical classification and order of the various elements of the command is
of the uttermost significance. Three of them deserve attention in this paper: "teach" (vs. 19), "baptizing"
(vs. 19), and "teaching them to observe" (vs. 20).
(1)
The
first of these, "teach"
(KJV), "make disciples"
(ASV), comprehends the ministry of evangelism and the winning of men to
Christ. There is no doubt about this when compared with the parallel
account in Mark 16:15, "Go ye into all the world, and preach
the gospel to every creature". As a result of receiving this message
men are saved. And the seal of this experience is the rite of baptism, which
follows in the Matthew account, and is also definitely linked with faith in the
Mark account (Mark 16:16).
"Teach" (KJV), "make
disciples" (ASV) is a translation of the Greek verb matheteusate (maqhteusate). In this verb Christ is
gathering up the entire ministry of the Church through the present dispensation
till He comes again. Becoming a disciple of Christ not only involves the
heralding of the message of the gospel, but also persuading men to believe it
and join themselves to Christ as His pupils and followers. This command makes
room for various and sundry methods by which this end will be accomplished,
though later further truth was revealed to implement this command.
(2)
The
second of these elements, "baptizing",
deals specifically with the initiatory rite of induction into the Church.
This rite was the one thing that declared publicly to the world that a listener
had believed the message of Christ and was determined to identify himself with
Christ. For this reason faith and baptism were always linked together, though
faith was the saving condition. It is so linked in Mark 16:16. On the day of Pentecost repentance and baptism are
joined (Acts 2:38). In all the
experiences of the early church this had been true. And in the history of, the
Church and the thinking of men these two things have been joined together:
faith as the condition of salvation, and baptism as the outward manifestation.
On the day of Pentecost this was the order of events (Acts 2:41). "Then they that gladly received his word" speaks of faith
and the experience of salvation. "Were
baptized" explains what happened immediately on "the same day". The rite of baptism was administered as
the clear evidence that these Jews had believed and were identifying themselves
with Christ. "And the same day there
were added unto them about, three thousand souls" declares the result
in relation to the original group of disciples. The original group was the
church. By baptism another three thousand was added. This was followed
regularly from that day on. "And the
Lord added to the church daily such as should be saved" (Acts 2:47), or better, such as were
being saved. The formal and public manifestation of addition to the church was
by baptism, which is the part that men performed in adding to the church.
It was most important to notice that out of all things which
Christ taught His disciples He mentioned only one thing as a
requirement for entrance into the Church. That one thing was baptism. It is
true that baptism belongs to the realm of obedience. But it was the necessary
obedience of a saved soul to exhibit his new life to the world and especially
to the Church to qualify him for membership. No other rite or act of obedience
was required. This is significant. Had other things been added, it would have
prolonged the time between conversions and entrance into the Church. In fact,
it would have seriously endangered the great message of grace which wooed men
to Christ. This does not mean that the thinks which Christ commanded were to be
in any way depreciated. It only means that these requirements belong during the
period of Church membership.
(3)
The third of these elements, "teaching
them to observe all things whatsoever I have commanded you" (vs. 20), relates to the practical
teaching ministry during the membership of believers. That is where this
teaching ministry was placed in the apostolic ministry. It would have been
impossible to have done this on the day of Pentecost. In fact, in the very next
verse after it is declared that 3000 were added to the Church, it is affirmed, "And they continued steadfastly in the
apostles doctrine and fellowship, and the breaking of bread, and in
prayers" (Acts 2:42).
This sort of ministry is for those who have definitely joined
themselves to Christ as his disciples. Baptism becomes a deciding factor in
separating publicly from the world to the Church. And it prepares the believer
for the ministry which will begin and persist through the entire period of his
membership. This ministry of teaching is to cause him to know the blessed
truths of his salvation. Learning is a long process. Some will learn more
readily than others, but no one will ever exhaust the riches that are in
Christ. Each succeeding cycle of progress will only cause the horizon of the
grace and goodness of the Lord to recede into ever enlarging proportions.
Moreover,
it is not to be concluded that this teaching process is merely for the purpose
of imparting intellectual truth. All this is to a very practical end,
therefore, the text reads, "teaching
them to observe". It is the word observes which means to translate
knowledge into practice. It is this moral element that prolongs the process. It
is far easier to learn truth intellectually than it is to convert what we know
into conduct. If all these things had to be incorporated into conduct before
one could become a member of the church some would never become members of the
church. But the Lord has ordained that these things shall be learned and
incorporated into conduct in the warm atmosphere of the church while enjoying
its fellowship and mutual helpfulness.
However,
a part of the teaching process for those who are members of the church is
discipline. This becomes necessary for some who are resisting the truth.
Though
it is a distressing thing to administer, it is at the same time a very
effective instrument in the hands of the church. Many who will not learn any
other way, often respond to this. One sure way to make discipline necessary is
to drop the standards for entrance to the church by not requiring trine
immersion. If the initiatory rite is not obeyed, the logical groundwork has
been laid for setting aside or resisting other things that fall within the area
of those which should be learned during church membership.
It thus becomes clear that there is one rite that is required
for church membership. That is baptism. To increase the number goes beyond the
command of the Lord, initiates a trend which will not logically stop until
everything is added, raises the standards so high that no one could ever become
a member during his life time, and introduces a tendency that could very easily
lead to legalism. On the other hand, to leave "all things whatsoever I have commanded you" to the
period of membership where Christ places them, the fellowship, teaching
ministry, and mutual assistance of the entire church can be utilized for growth
in grace and knowledge.
(4). As was true in Christ’s
Day, so today. To ask one to be immersed 3 times was and is an obvious sign to
all friends and family members that this believing one now trusts in the God
who was radically changing beliefs that were previously thought to be true. You
are making a bold statement to all around that you know and follow the one God Who
evidences Himself in Three Persons – Father, Son, and Holy Spirit. This was and
is sure to have ramifications. This is still a radical departure from traditional
beliefs and practices of the church and for those who are asked to practice the
command as the One with all authority teaches is like pulling hens teeth as the
saying goes. And when this one follows with “all
things whatsoever I have commanded” such as threefold communion (John 13) you
have radically diverted from traditional beliefs and practices. Christ knows
the separation this causes in your relations with others in the religious
community. You will be treated as a radical as He was. But since love seems to
have varied definitions Jesus said in John
14:15 “If you love Me you will keep
My commandments.” This is agape level love and is only possible unless one
is connected with Christ, it cannot be faked. (John 13:8)
5. The needed comfort
of the great commission for those who take up the responsibility of discharging
it is inherent in it. It is strengthening to know that the commission has
sovereign authorization (18). The specifications of the commission with their
clear order and progress serve to encourage the servant of God (vss. 19-20). The spiritual presence of
this sovereign Lord, through sunshine and shadow, all the days, gives one the
sense of working together with the Lord (vs.
20b). And the knowledge of His second coming stimulates in this long and
arduous task. There will be an end to the task. And it may be tomorrow. When
the chief Shepard shall appear, then shall we receive a crown of glory that
fadeth not away. These things will keep the man of God faithful to the
commission, looking for the blessed hope and the appearing of the great God and
our Savior Jesus Christ.
3c. As to practical value: it does at least two
things.
1d. Objective
value: It safeguards the fundamental and saving truths of the gospel.
Since it is a
symbol, it symbolizes something; that is, there are great spiritual realities
of which it is the symbol.
This
rite therefore constantly conserves these truths. Rom. 6:3-6
2d. Subjective value: It safeguards the believer by
constantly reminding him of his experience in salvation. If he once knew the
truth and how the rite symbolizes it, to recall the baptism of himself or
witness the baptism of someone else will serve to remind the believer of his
spiritual experiences. 1 Cor. 6:11
4c. As a
religious ceremony: It may degenerate into the following.
1d. A meaningless form: a form which is practiced without
regard to its value or what it means. This is true among modernists. Mark 7:6-8
2d. A meritorious work: a rite that is performed because
it is thought that it will buy salvation. This is true of some denominations. Gal. 2:3, 21
3d. A mystical grace: a rite that is performed
because it is believed that it communicates or accompanies regeneration.
-
John 3:5 and Tit. 3:5 wrongly
interpreted are made to support this contention.
Sacramental
union between the sign and grace signified (Lutheran)
Sacrament
actually confers the grace (Roman Catholic).
5b. The
subjects of baptism: provision is made only for the saved.
(infants, the unsaved, and the saved exhaust all the
possibilities).
lc. Christ's
command makes provision for saved people only. It automatically rules out
infants and the unsaved. cf. Matthew 28:19 and Mark
16:16
"Go ye therefore and teach all nations" provides for everything involved
in evangelizing men, and making disciples of them. cf. Acts 14:21
Since the
word teach is the word "make
disciples" the commission is just that much clearer and binding. This
means that they were evangelized, converted, and brought within the circle of
those who are saved.
Thus,
absolutely no provision may be found here for infants or the unsaved.
2c. Apostolic practice makes provisions for the saved
only. Here again infants and the unsaved are excluded.
ld. Every
command was addressed to those who believe. Acts 2:38 cf.
41; 8:12, 13, 36-38; 9:18 cf. 6, 15-17; Acts
16:14-15; Acts 16:33-34 (31); Acts
18:8; Acts 19:4-5
2d. Every
household mentioned includes only those who believe.
-Acts 10:33, 44, 47 This group
heard and heeded the word of God, which could not have been true of the unsaved
or infants.
-
Acts 16:14-15 She was
away from home and probably never had any infants. And only the saved
submitted.
-
Acts 16:33-34 There is no
mention of infants. All who believed were baptized.
-
Acts 18:8 Crispus and his
household believed and were baptized, excluding infants.
-
1 Cor. 1:16 Stephanus and his
household. No mention of unsaved or infants. Mention of Crispus is clear
evidence that Paul followed the same policy.
3d. Early church history makes provision for the saved
only. And infants and unsaved are excluded. Will deal with the history later.
3c. The Biblical meaning of baptism makes
provision for the saved only.
ld. Baptism is a symbol and not a saving ordinance and therefore
only for the saved. For it points to the work of triune God in salvation; union
with Christ; the actual experience in regeneration.
2d. Baptism
is a sign and not a procuring cause, and therefore only for the saved. It is a
public testimony, confession, demonstration, dedication (See "As an evidence").
It is
perversion and mockery for the unsaved to accept it.
3d. Baptism
has practical value in safeguarding the truth, arid therefore only for saved.
It safeguards both the
fundamental truths and the believer himself.
4c. The pernicious evils of baptism exclude the saved and
include the infants and unsaved.
ld. Including infants and unsaved causes the symbol to
degenerate into a meaningless form, or into a meritorious work, or into a
mystical grace.
2d. The
following evils are then produced in the church.
le. It fills
the church with an unregenerate membership.
2e. It
immunizes all such against the real truth of their need:
3e. It keeps
many out of the true church altogether.
4e. It
therefore destroys the real mission of the church.
NOTE 1: Infants up to the age of accountability are saved,
in this sense. Since they are not guilty of personal sin, they are held
accountable only for Adamic sin. And since that was cared for at the Cross for
everyone (Rom. 5:18), there is therefore
no need for infant baptism. But since children come to the age of accountability
earlier than one may expect, the parent is obligated to lead them to Christ as
soon as possible.
NOTE 2: Unsaved, though they are not accountable for Adamic
sin, that having been cared for at the Cross, are accountable for personal sin.
Baptism will not in any way cover personal sin or relieve the unsaved of the
obligation of accepting Christ as personal Savior. It is therefore folly to baptize
unsaved people. In fact, it is perilous to him. It devolves upon the Christian
first to lead the unsaved to Christ.
