In this chapter I want to address the argumentation of the Hardshells on the use of the word "go" in the "Great Commission" as given in Matthew and in Mark. First let me summarize the arguments that are made relative to the use of the word "go."
1. "Go ye" cannot ever include the idea of "sending" others.
2. "Go ye" demands that all those to whom the words are spoken personally go into every part of the world, either as individuals or as a group.
3. "Go ye" cannot refer to any persons other than the original "eleven" to whom the words in Matthew and Mark were addressed.
4. "Go ye" cannot refer to the church as a body.
5. "Go ye" cannot refer to anyone but only to one who is called to preach.
Some of these points I have already touched upon and shown them to be false. I have shown that it is an extreme minority view that says that the words of the "Great Commission" can only apply to the eleven apostles spoken directly to by Christ. I have shown that most Hardshells do not accept this view, believing that others were intended and included in the pronoun "ye" besides the eleven apostles, and so they would reject the "arguments" of the minority that restrict it to the original eleven and that say it was fulfilled by them.
Recall that we showed how Elder J. R. Daily was unable to answer the argument from the Missionary Baptists that reasoned that since "take ye" and "eat ye," although words spoken by Christ to the eleven in the giving of the Lord's Supper, nevertheless included the whole church, so too do the words "go ye" in the "Great Commission" also apply to the entire church.
So with these points in mind, I will now address more particularly the words as given in Matthew, where the words "disciple all the nations" are used.
In the Greek syntax of the passage the word "disciple" (or "teach" or "make disciples") is both the main thought and the main verb. The other verbs, baptize and teach, are the ways one fulfills the command to "disciple" (or 'make disciples'). The main verb is imperative. The verb "go" is not the main verb and is not necessarily imperative. It may be translated "as you go." Thus, we may translate the verse as follows:
"As you go (depart or proceed) into all the world, disciple the nations as you go, and baptizing them as you go, and continue to teach them as you go."
The root word for "go" is poreuō, and according to Strong means:
1) to lead over, carry over, transfer
a) to pursue the journey on which one has entered, to continue one's journey
b) to depart from life
c) to follow one, that is: become his adherent
1) to lead or order one's life
The Greek word poreuo itself is from that base root word "peira" and means, according to Strong:
1) a trial, experience, attempt
2) to attempt a thing, to make trial of a thing or of a person
3) to have a trial of a thing
4) to experience, learn to know by experience
On these points a writer says:
"It is a well-known fact that the Greek text of Matthew 28:19-20 does not include an imperative verb that must be translated "go." Instead, the Greek text has a participle from which the command to go has been translated."
"The verb that is translated "go" (if transliterated exclusively from the English alphabet and without accent marks) is "poreuthente" which is an aorist particle of "poreuo." In A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Second Edition, Copyright 1958, page 692, the lexicographers make this double-pronged comment:
"The aorist participle (of poreuo) is often used pleonastically to enliven the narrative...in any case the idea of going or traveling is not emphasized."
Referring to the root verb, and not to the aorist participle in particular, also on page 692, the lexicographers describe two other ways that the verb is used: (1) "conduct oneself, live, walk" and (2) "of life generally" (page 692).
Why then is Matthew 28:19 translated "go," as if the Greek New Testament included an explicit command to go? It may be because of the command to disciple all nations. However, the command to disciple all nations may not have been given to command "going."
(http://www.biblical-counsel.org/commiss1.htm)
In Matthew 10: 7 the same word is translated "as you go preach." (KJV) So, I am not translating the word differently than how it was translated elsewhere in the King James Version.
"These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And AS YOU GO, preach, saying, The kingdom of heaven is at hand." (Matthew 10: 5-7 KJV)
This was the first formal commission that Christ gave to the twelve apostles and the first use of the word "go" in reference to preaching and teaching the gospel. Notice how the first and second uses of the word "go" initiate action, action that had not previously commenced. But, the third use of the word "go" or "as you go" implies that the going has already commenced, and so the appropriate translation of "poreuo" is now "as you go."
Some time had elapsed since the giving of the above limited commission and the giving of the greater commission in Matthew 28. When Christ appears to the eleven, after his resurrection, on the first day of the week, he told them AGAIN to "go," and thus this latter command to "go" could not be a command to begin preaching or teaching, for they were already doing this. They only change in the command to "go" respected the area and people to whom they were to "go." They were no longer restricted to the nation of Israel.
Another meaning of the word poreuo is to "pursue the journey on which one has entered, to continue on one's journey."
Another writer commented on the use of "poreuo" in the "Great Commission" as given by Matthew, saying:
"The primary command of the commission, therefore, is to disciple all the nations.
The other three verbs in this passage, all participles, speak to the "how." We must understand the significance of the participles if we are to interpret properly Matthew’s account of the Great Commission. The two participles, baptizontev (baptizontes), "baptizing," and didaskontev (didaskontes), "teaching," are both nominative plural, present tense, active voice. The use of the present tense in participles indicates that the described action takes place simultaneously with the action described by the main verb. Thus, "discipling" (the primary command) would be defined in this passage as, "baptizing people and teaching them to keep the commands of Christ."
In a departure from Classical Greek, the Koine Greek sometimes used a participle as an imperative, although the use is rare. Because these two participles are tied to the main verb, which is in the imperative mood, they would be examples of the imperative use of participles. The remaining participle in this passage is the opening word of verse. This participle, poreuqentev (poreuthentes), is the nominative plural, masculine, aorist participle of poreuomai (poreuomai), meaning, "to go." The aorist tense in a participle indicates that the action described occurs prior to the action of the main verb. So, the "going" precedes the "discipling."
"Of special importance to the topic of this study is the question of what Matthew intended to convey by the use of this participle (poreuthentes). Participles have varied uses in Koine Greek. There are several ways that this participle can be understood. The three most obvious are:
1. As a simple participle, poreuthentes would be translated, "going," or, "as you go," meaning that as one moves about in the natural intercourse of life, he should be discipling those about him, by baptizing them and teaching them to observe the commandments of Christ. This understanding of the participle would imply that if every Christian did this in his own place of residence, then the nations would be discipled.
2. On the other hand, if this participle is translated as a conditional participle, it would be translated, "if you go," or "when you go." The idea being, "Should you go out among the nations, disciple them." This rendering of the participle says nothing about discipling in the routine intercourse of life, nor about a deliberate going forth for the purpose of discipling.
3. The third possibility would be that this participle, like the two other participles in this passage (baptizing and teaching), is imperative. If the participle is so used here, it would be translated, "Go." As an imperative, it would be either a command or an appeal to go to the nations of the world and make disciples of them. This is the manner in which most English versions have rendered this passage.
Thus, verse 19 can be interpreted in two ways:
· as a command to go out for the explicit purpose of discipling nations;
· as a command to be involved in discipling in a "bloom where you are planted" sense (If one stays at home, he should be discipling. If he travels on business or holiday, he should be discipling).
There are two means of determining whether the introductory participle of the commission is simple, conditional, or imperative. These are (1) immediate context and (2) how the eleven disciples responded to the commission.
In all honesty, the context provides little help. Some feel that since the main verb is an imperative, and the two present participles are used in an imperative sense (baptizing them and teaching them), then the opening participle (expressing some sort of going) also must be an imperative.
This assumption, of course, begs the question. The command could begin with discipling (the main verb), rather than going, i.e. Disciple all nations, as you go or when you go, baptizing, etc.
An examination of the response of the eleven, and the Church under their leadership, is more enlightening."
"In both Mark and Matthew, the opening verb of the commission is the participle (poreuthentes). So we face the same question concerning the use of participles in Mark that we face in Matthew: “Is Jesus commanding the eleven to go into all the world, or is He telling them that as they go they are to preach?”"
"In the early to middle 1970's, ministries arose that called all believers to quit their jobs, sell their houses, cars, etc., and travel about the nation and the world evangelizing. In their preaching, some of these groups made sarcastic remarks about Christians "who would rather deliver milk for a dairy than deliver the Gospel to the lost world." In the early 1980's, musician Keith Green caught the vision of missions and began to teach that every Christian is called "to go" unless God calls him "to stay." Such views do not fit either the language of the Great Commission nor the example of the Apostolic Church. Only those Christians called of God to leave their homes and go into world evangelism are to do so. Everyone else is to "study to be quiet, and to do your own business, and to work with your own hands, as we commanded you" (I Thessalonians 4:11 KJV).
While living this quiet life, each believer is to be witnessing and making disciples of Jesus Christ through relationships."
http://www.doulospress.org/upload/Response_to_the_great_commission.pdf
Some might wonder what importance is all this Greek analysis. However, in the context of what the Hardshells have erroneously taught on the "Great Commission" as respects the word "go," it's importance should be readily seen.
The Hardshells make several arguments on how the word "go" cannot possibly refer to anyone other than those to whom the words were directly addressed, nor to any group who were unable to fulfill it. At least this is the view of those who hold to the "strict view," promoted by Elder Gilbert Beebe, a leading Hardshell founding father, that the "Great Commission" was only given to the eleven apostles and that they fulfilled it. He also took the view that every other evangelist or minister of the gospel received an individualized commission, with specific territory assigned to them in their calling and commissioning.
Others expand this view and allow that the words, though spoken to the eleven, nevertheless included the other apostles, such as Matthias, Paul, and Barnabas. These will say that the "ye" refers to an apostolic "ye." Still others expand the view further and say that every other minister who is called of God is included in the "ye," making it a ministerial "ye." Most of these would either say all ministers are called by Christ in this evangelistic command and need not a special command, as Elder Beebe taught.
But, as I said, the one unifying principle that all the various factious views have in common is their belief that no one is included in the "Great Commission" who is not an apostle or a called and ordained minister of the gospel.
If one insists that the verb "go" placed an imperative on those to whom it was addressed to physically go into all the parts of the globe, then none of the apostles can be said to have fulfilled it. The only apostle to come close to it would be the apostle Paul. Here then is another "paradigm problem" for many Hardshells. If Paul was not addressed, not being one of the "eleven" to whom the words were directly spoken, then how can Hardshells legitimately claim that he helped to fulfill it?
If the verb "go" placed an imperative on all the apostles to each go into all parts of the world, then the apostle James certainly did not fulfill it.
If the verb "go" placed an imperative on every minister in every age, then why are they all NOT doing it? Consider how the Hardshells argue that the word "go" CANNOT refer to every church member for this, they say, would reguire each to go into all the world. Well, why does that same argument not work with those to whom most Hardshells say that it DOES apply? In other words, if the command to "go" applies to every Hardshell minister in every age, which is the traditional majority view, then why do they not SAY that they are each under the command to go into all the world? Further, why have none done it?
If the command means to "physically go," and it applies to every Hardshell minister today, then, by their own argument against it applying to the average church member, they each ought to leave the country where they are now!
Yes, the absurdity that was mentioned earlier, in the citation, about Keith Green's advocating that every church member is to physically go, is the very thing that Hardshells have said was not possible. I certainly do agree with the rebuttal against Green, and also argue that though the "Great Commission" applies to every disciple, it does not require the physical removal of every disciple into all the world, and for them to never "settle down," nor does it require it of every apostle or every gospel minister.
It is the teaching of the bible and of the Baptist denomination, except for the renegade Hardshells, that every disciple is under a calling to tell others of Jesus, and to announce the gospel to all their friends, family, and neighbors. The Hardshells, however, because of their extremism, have been forced to limit the preaching of the gospel to only those who are called of God to be bishops or elders. This was shown from the testimony I cited from the "Mt. Carmel Church Trial."
To show that scripture teaches the proposition that "every disciple is under duty to tell others the good news" is sufficient evidence to overthrow all the Hardshell "argumentation" on the "Great Commission." If other scripture, besides the passages dealing with the "Great Commission," teach that every disciple may "disciple" others, then the Hardshell misunderstanding of the "Great Commission" and of evangelism will be demonstrated.
"For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it]." (Luke 7: 8 AV)
In this passage there is reference to the general "chain of command" that is existent in many organizations, business, military, or otherwise. Who would argue that when a General in the army gives an order to "go" do something, say to a Colonel, that this forbids the Colonel from sending others or calling others to aid in his fulfillment of the order? Only the Hardshell would be forced to argue that the Colonel could not send anyone else to do what the General ordered! Yes, the General may order a Colonel to personally "go" fulfill the order, but the simple order to "go" does not necessarily exclude others being involved in the fulfilling of the order.
The word "go" is often used metaphorically for performing a duty. It is used in this sense when permission is given by saying "go ahead." The word "go" is used in the sense of "proceeding" or of "carrying on." "Go" is a word of warrant for proceeding further in a work. It does not necessarily involve a physical "going."
"What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops." (Matthew 10: 27 KJV)
I would ask every Hardshell to answer this question relative to the words of Jesus - "who is designated by the pronoun 'you' in these words?" If he says it is every disciple, then he has admitted that every disciple has a mission to tell others the gospel, to "disciple" others. And, if it does apply to every disciple, man or woman, adult or child, then all the argumentation of the Hardshells on the "Great Commission" becomes meaningless. The sole reason Hardshells restrict the commandments of the "Great Commission" to only the apostles or the ministry is because they do not believe that every disciple has a commission to share the gospel with others. If he did believe that every disciple was under obligation to spread the gospel, then his attempts to limit the "Great Commission" would be overturned.
The giving of the "Great Commission" was but an enlargement upon prior commands and teachings wherein the Lord Jesus called upon all his followers to be ready to share the good news with others, to go tell the gospel.
Will the Hardshells come forward and tell us that they believe that the words "go tell it on the housetops" can only apply to those in the gospel ministry?
"Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee." (Mark 5: 19 KJV)
Again, will the Hardshells limit these words to only the ordained ministry? Will he be so stubborn not to see that the words "go" and "tell" are words of command that Jesus gave to every disciple?
"So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper. And there went great multitudes with him: and he turned, and said unto them, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple." (Luke 14: 21-27 KJV)
Again, who in their right mind spiritually could limit these words to only the ordained clergy? To say that only the ministry may "go out into the highways" and give the gracious invitation is truly a great error. To say this is to deny that any person has been made a disciple simply by a disciple! Is that true in the Hardshell church? Have all their converts been made so only through the efforts of the clergy or of the regular disciples also?
"Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest." (Matthew 9: 37, 38 KJV)
Every Hardshell probably has heard this passage preached and have heard it explained in such a way where the "labourers" are interpreted to be gospel ministers. But, this is an error. The elders are not the only ones who are laborers in the vineyard, in the gospel fields, and they are not the only ones who do reaping. Again, it is to be noted how amazing is such a limitation in light of all the historical writing of the Hardshells, wherein they decry what they call "priestcraft." If this view of things is not "priestcraft," then what is it? To limit these passages of scripture to only the ordained clergy is truly priestcraft!
"And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God." (Luke 9: 59, 60 AV)
Was Christ calling this new convert to the bishoprick or was he giving a word of instruction and command that is common to every disciple? The Hardshell is forced, due to his aberrant views on the "Great Commission," to say that the words above are not words that Christ says to every new convert.
"Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city." (Matthew 23: 33, 34 KJV)
"Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute." (Luke 11: 49 KJV)
All the martyrs are witnesses of Jesus, men and women who have a commission to tell others of Christ and the gospel. These verses cannot be limited to only the ordained clergy. By the sending of "wise men" and "scribes," does he refer only to the clergy? Are they the only wise men?
"Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me." (John 13: 20 KJV)
If a person rejects the gospel as was told him by a disciple, is he then truly and in fact rejecting Christ and the gospel? Or can one only reject it when it is preached by the Hardshell ministry? If one can reject the preaching of an ordinary disciple, then it is obvious that the ordinary disciple was commissioned by Christ to "disciple" others, including teaching and baptizing them.
"They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." (John 17: 16-21 KJV)
These words are applicable to all the elect, to every disciple. They are all "sent" to tell others of the gospel. Paul taught the same thing when he wrote:
"And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." (II Timothy 2: 2 KJV)
Is this simply ministers teaching other ministers? Are the "faithful men" to be limited to the clergy? This is precisely what the Hardshells are forced into saying due to their extreme views on the "Great Commission" and of their denial that the gospel is to be preached to every person.
"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not." (Isaiah 6: 8, 9 KJV)
The Hardshells do not promote this spirit of evangelistic zeal among their membership. They do not teach that it is the duty of every disciple to desire to be sent to disciple others. It is therefore no wonder that coldness is the word that characterizes most Hardshell churches, and why they have historically been "wilting on the vine." This will be further substantiated, not only by the scriptures, but by testimony from leading ones among them, like Elder John Watson, who sadly admitted that the Hardshells had "violated their commission."
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1 comment:
Fascinating.!.
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