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THE GREAT COMMISSION, ALL THINGS, AND ALL DAYS

Kenneth L. Gentry, Jr. —  Leave a comment

In my previous study I began analyzing the Great Commission as a foundational text for postmillennialism. In that study I noted that the Commission revolves around four “all’s.” The first two alls highlighted Christ authority as “all authority” and his directive disciple “all nations.” In this study we will look at the two remaining alls, beginning with:

All Things

Christ commands us to disciple all nations. But what does he mean? The discipleship idea involves training in the Christian faith. The Greek word is matheteuo, which involves authority over another person so as to train them for service. In the Great Commission it is definitely redemptive in orientation, for it includes baptism in the Name of the Triune God. It is no simple humanitarianism; it is no social gospel.

The Great Commission does not merely speak of being a witness to all nations, else the word would have been martureo. It is not just to preach to all nations, or the word would have been kerusso. We are actually to disciple, to bring under Christ’s yoke and to train, all nations.

Dispensationalists often misconstrue this. Charles Feinberg writes that “Nothing could be plainer in the New Testament than that in this age of grace God uses the church, members of the body of Christ, to be witnesses throughout the earth.” He then refers to Matthew 28:18-20. The terminology employed by the Lord will not allow this reduction of the Great Commission. It will not tolerate the Great Commission to all nations becoming the Great Suggestion to scattered individuals.

Certainly this entails evangelism. That is the absolutely crucial and essential starting point for Christian discipleship. Apart from the saving grace of Jesus Christ in the heart of the sinner “the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God” (Rom. 8:7-8). The Lord clearly taught that “as many as received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13). He also informs us that “unless one is born again, he cannot see the kingdom of God” (John 3:3).

We ought to be engaged in reaching out to the lost and presenting them the saving gospel of Jesus Christ. Historic, orthodox Christianity sees the fundamental need of man as a right relationship with God. And that cannot be gained apart from the supernatural salvation wrought by Christ: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God” (Rom. 5:1-2).

But it does not stop there, as dispensationalists are prone to think. Megachurch fundamentalist pastor Jack Hyles once wrote of the Great Commission: “Notice the four basic verbs: (1) Go. (2) Preach. (3) Baptize. (4) Teach them again. You teach them something after you get them saved and baptized. What do you teach them? To….’observe all things whatsoever I have ed you.’…. Now what did He us to do? Go, preach, baptize, then teach what He ed us to do. So, we teach them to go, preach, and baptize, that they may teach their converts to go and preach and baptize.”

The Lord s that we should “teach them to observe all things that I have ed you” (Matt. 28:20). And it is abundantly clear that Christ did not limit His teaching to the message of individual salvation from hell. And He promised to lead His disciples into all truth (John 16:13), so everything they taught was what He would have them teach. Yet they did not limit their teaching to personal redemption, either. Had such been the case, the Gospels would have been much, much shorter, as well as the New Testament as a whole.

In His first major discourse, the Sermon on the Mount, we read of the Lord’s reaffirmation of the Law of God: “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fill it full measure” (Matt. 5:17). Paul states in Romans 3:31: “Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.” And surely the Law of God cannot be limited solely to personal salvation. It must apply to the wider culture of man. Thus, this is one major feature of the “all things” Christ taught. Consequently, our discipleship instruction ought to include the Law of God, as well.

When we read the New Testament we discover a broad scope in the teaching of Christ and His Apostles. Their scope is as broad as the world. Christ came to save individual sinners from their sin, to be sure. But as I have said, He came also to save the “world,” the whole system of men and things. Hence, the broad world and life teaching of Christ and the Apostles. The New Testament promotes a Christian view of social duty and involvement.

Of course, the New Testament is concerned with marriage and divorce (Matt. 5:27-32), family relations (Eph. 5:22-33), and child rearing (Col. 3:21), as all agree. But it also instructs us regarding the rich man’s duty to the poor (Matt. 25:31-46), employer-employee relationships (Eph. 6:5-9), honest wages (Luke 10:17), free-market bargaining (Matt. 20:1-15), private property rights (Acts 5:4), godly citizenship and the proper function of the state (Matt. 22:21), the family as the primary agency of welfare (1 Tim. 5:8), proper use of finances (Matt. 15:14ff), the dangers of debt (Rom. 13:8), the morality of investment (Matt. 25:14-30), the obligation to leaving an inheritance (2 Cor. 12:14), penal restraints upon criminals (Rom. 13:4), lawsuits (1 Cor. 6:1-8), and more. In doing so, it reflects and supplements the socio-cultural concern of the Old Testament, urging the people of God to live all of life under Christ’s authority, not just the inner-personal or family or church areas of life. Hence, the to “observe all things I taught you.”

Thus, the Christian discipleship program should teach the whole Word of God, which equips us for every good work (2 Tim. 3:17). The Christian disciple should be engaged in exposing works of darkness (Eph. 5:11). He should not only be confronted the negative through rebuke, but supplanting it through a challenge with the Truth and by a positive reconstructing of all of life: “The weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Cor. 10:4-5). Thus, as Paul says: “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Rom. 12:1-2).

All the Day

 The Great Commission truly sets forth a Great commission. It institutes a program of immense proportions, a program calling for world transformation. Christ s the discipling of all nations in all things He has taught. He lays upon His people the task of bringing all men and their cultural endeavors under the redemptive Lordship of the Triune God.

How can such a program be accomplished? Surely He did not expect it to occur over night. Millions of evangelicals teach that Christ’s coming to end history as we know it has been imminent ever since He ascended into heaven. They live by the standard of pop-theologian Hal Lindsey: “We should be living like people who don’t expect to be a round much longer.” Who would set themselves to the long, expensive, difficult, time consuming task of world transformation if he believed the world as he knows it could end at any moment?

But the language of the Great Commission strongly implies the historical long run. Christ says literally: “I will be with you all the days.” He did not say, “Expect me to return to cease your labors at any moment.” Just as the preceding “all’s” are to be understood in their fullness, so is this statement of the duration of His presence with His people to ensure the accomplishment of the task.

How extensive is Christ’s authority? It encompasses “all authority in heaven and on earth.” How broad is the ministry to apply? It is to involve the discipling of “all the nations.” How thorough is the training to be? In “all things whatsoever” He taught. How long is the time He left for His disciples? He did not say, “Perhaps I’ll be back tomorrow.” Rather He speaks of the ever lengthening vistas of the future, declaring: “I will be with you through all the great number of days stretching out before you.”

Had He not taught His disciples to expect a long delay before His return? In the Parable of the Virgins He warned that “while the bridegroom was delayed, they all slumbered and slept” (Matt. 25:5). In the Parable of the Talents He warned: “After a long time the lord of those servants came and settled accounts with them” (Matt. 25:19).

Christians, we must train our children and those who are converted to Christ through our evangelism to dig in for the long haul. It is in this century we have seen what secularists call “the triumph of humanism.” It is also in this century that we have seen the triumph of the dispensationalist imminency doctrine, that has effectively removed an earlier widespread Christian cultural endeavor. Too many Christians have withdrawn from culture to await Christ’s any moment appearing. I think the triumph of dispensationalism is partly related to the triumph of humanism.

The task before us is enormous. But the equipment is sufficient: The One with all authority s us. He has given us all the days. And He promises us: “I will be with you.” In the Greek this statement has great emphasis: “I, I will be with you.”

We may confidently expect success in the long run. Christ, Christ is with us. The Old Testament prophets, the New Testament Apostles, and the Lord of glory all look to glorious days in earth’s future in which all nations “from the river to the ends of the earth” will come and bow down before Him. And He uses His people to get the task accomplished under His administration.

The Great Commission ends appropriately in the Majority Text: “Amen.” Amen means simply, “So be it.”

 

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Kenneth L. Gentry, Jr.

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Ken is a Presbyterian pastor and the author or co-author of over thirty books, most on eschatology. He has been married since 1971, and has three children and several grandchildren. He is a graduate of Tennessee Temple University (B.A., 1973), Reformed Theological Seminary (M.Div., 1977), and Whitefield Theological Seminary (Th.M., 1986; Th.D., 1988). He currently pastors Living Hope Presbyterian Church (affiliated with the RPCGA) in Greer, SC. Much of his writing is in the field of eschatology, including his 600 page book, He Shall Have Dominion: A Postmillennial Eschatology and his 400 page, Before Jerusalem Fell: Dating the Book of Revelation (his Th.D. dissertation). He contributed chapters to two Zondervan CounterPoints books on eschatological issues: Three Views on the Millennium and Beyond (edited by Darrell L. Bock) and Four Views on the Book of Revelation (edited by C. Marvin Pate). He also debated Thomas D. Ice in Kregel's The Great Tribulation: Past or Future? His books have been published by American Vision, Baker, Zondervan, Kregel, P & R, Greenhaven Press, Nordskog, Wipf & Stock, and several other publishers. He has published scores of articles in such publications as Tabletalk, Westminster Theological Journal, Evangelical Theological Society Journal, Banner of Truth, Christianity Today, Antithesis, Contra Mundum, and others. He has spoken at over 100 conferences in America, the Caribbean, and Australia. He is a member of the Evangelical Theological Society and a Church Council Committee member of Coalition on Revival.

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