Chpt. 73 - The Great Commission VIII

Spurgeon said:

"He that winneth souls is wise."—Proverbs 11:30."

"I have said enough, brethren, I trust, to make some of you desire to occupy the position of soul-winners: but before I further address myself to my text, I should like to remind you that the honour does not belong to ministers only; they may take their full share of it, but it belongs to every one of you who have devoted yourselves to Christ: such honour have all the saints. Every man here, every woman here, every child here, whose heart is right with God, may be a soul-winner. There is no man placed by God's providence where he cannot do some good. There is not a glowworm under a hedge but gives a needed light; and there is not a labouring man, a suffering woman, a servant-girl, a chimney-sweeper, or a crossing-sweeper, but has some opportunities for serving God; and what I have said of soul-winners, belongs not to the learned doctor of divinity, or to the eloquent preacher alone, but to you all who are in Christ Jesus. You can each of you, if grace enables you, be thus wise, and win the happiness of turning souls to Christ through the Holy Spirit." (Soul-Winning Explained)

(http://www.spurgeon.org/misc/sw12.htm)

This is precisely what I showed to be the teaching of the bible in my last chapter. I looked at several key passages of scripture that affirmed it to be both a duty and a privilege for disciples to make other disciples, to witness to them of the saving gospel of Christ. In the first part of this chapter I want to enlarge upon that truth; and in doing so I could do no better than cite the above words of Spurgeon. He certainly did not limit the commands in the "Great Commission" to ministers only, as do the Hardshells.

Recall the question I asked in my first chapter in this series wherein I asked the Hardshells this question - "what command in the Great Commission is no longer binding on disciples or ministers?"

I listed all the commands given and asked which ones are no longer applicable. I have not gotten an answer or reply from any Hardshell, nor do I expect to get one. Do they believe the command to "go and make disciples" is no longer binding upon any? To any disciple? To any minister? To any church? Do they believe that the command to "announce the glad tidings" to be no longer a valid command? Do they believe that the command to "teach" and to "baptize" to be no longer applicable today?

I cited several key passages where the ordinary disciple was told to "go" and to "tell" others about the saving gospel. Each disciple has a commission to "go into the highways and byways" and with the gospel "compel all to come in." Each is commanded to "announce from the roof tops the gospel they have been taught."

One can easily see the difficult place that such questions put the Hardshell apologist! Will they come forward and tell us which of these commands the apostles did NOT teach ordinary disciples to "observe"? Will they come forward and tell us that an ordinary disciple CANNOT make another disciple?

Recall how I cited the words of Hardshell leading apologist, Elder Sonny Pyles, wherein he said in a sermon - "sheep make sheep." I showed that this statement contradicted his "anti-means" view of regeneration, wherein he says that God does not use Christians to regenerate and save other Christians. It also contradicts the idea that ONLY ordained ministers can fulfill the commission to "make disciples"!

I also showed clearly from I Corinthians chapter 14 that every male disciple was encouraged to take part in exhorting and teaching others in the church. Again, such instructions go contrary to the teachings of the Hardshells respecting who may fulfill and practice the commands of the "Great Commission."

Recall too from the first chapters in this series how I mentioned the fact that most of the Hardshell writings against the "Great Commission" restricted themselves to the accounts given by Matthew and Mark. Very few, if any, even take time to talk about the other accounts of similar commissions given by Christ to different sets of disciples during his forty days of post resurrection appearances.

Elder Hassell wrote:

"As I have tried to show, in the GOSPEL MESSENGER for Dec. 1892, the FINAL COMMISSION of Christ to His Disciples seems to have been given, in words somewhat different but having substantially the same meaning, on four different occasions after His resurrection from the dead---1 st , on the night of the first day, when He rose from the grave (Mark xvi. 14, Luke xxiv. 33-48, John xx. 19-23): 2d, at His appearance to seven of His Disciples by the sea of Galilee (John xxi. 15-17); 3d, at His appearance to eleven of His Disciples, and probably to five hundred brethren also, on a mountain in Galilee (Matt. xxviii 16-20, 1 Cor. xv. 6); and 4th , when He met the eleven apostles for the last time in Jerusalem, and led them out to Bethany, and ascended in their sight to heaven (Mark xvi. 15-19; Luke xxiv. 49-53, Acts i. 1-12). Just as the direction which Christ gave to Peter, in John xxi 15-17, to feed His sheep and lambs undoubtedly applied also to all the apostles, and is applied by Peter to all elders---1 Pet. V. 1-4, so I feel sure that (as plainly intimated in His words in Matt. xxviii, 20, 'Lo, I am with you always,' not to the end of each one of your personal earthly lives, but 'even unto the end of the world .') Christ in His words in the Final Commission, commands His true ministers, to the end of time, to go unto all the world, as they may be impressed and directed by His Spirit, and as the way may be opened to them by His providence, and to teach the nations, whether Jew or Gentile..." (THE GOSPEL MESSENGER, Devoted to the Primitive Baptist Cause. Sylvester Hassell, Editor -W. M. Mitchell, Associate Editor. Williamston, N.C., July 1896)

(http://knhurst.net/Hassell/Hassell_013.html)

What is important (for now) about this citation from Elder Hassell is the fact that he admits that the words of the "Great Commission" were often repeated by Christ during his forty days with the disciples after his resurrection. What Elder Hassell fails to mention, however, is the fact that these various resurrection appearances, wherein Christ repeated the commands given in the "Great Commission," were NOT made simply to apostles alone.

Many times the gospel accounts will say that Christ appeared to "the eleven," while at other times the text will simply say Christ appeared to the "disciples."

Let us then look at each of these appearances and see who was present when Christ spoke the commands concerning the evangelization of the world.

The first appearance of course was to Mary Magdalene and "the other women." Notice the account given by Matthew.

"After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid of him that they shook and became like dead men. The angel said to the women, "Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay. Then go quickly and tell his disciples: 'He has risen from the dead and is going ahead of you into Galilee. There you will see him.' Now I have told you." So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. Suddenly Jesus met them. "Greetings," he said. They came to him, clasped his feet and worshiped him. Then Jesus said to them, "Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me." (28: 1-10 NIV)

There is so much in these verses that overthrow much of the nonsense of the Hardshells in their writings on the "Great Commission."

Let us look at each pertinent counterpoint one by one, from this first appearance of Christ to his "disciples." Such a look will show that these verses rebut the argumentation of the Hardshells on the "Great Commission," wherein they try very hard to show that the words of commissioning were only spoken to "apostles."

First, who will deny that these two Marys were "disciples"? And, that Christ appeared to them?

Second, who can deny that Christ gave these women orders and evangelical commands (either personally himself or through the angel) similar to the orders and commands that he would later give to all the other disciples? He told them to -

1) "Go quickly and tell his disciples (that) 'He has risen from the dead (is that not the gospel?) and is going ahead of you into Galilee. There you will see him', and

2) "Do not be afraid. Go and tell my brothers to go to Galilee (and) there they will see me."

This clearly shows that women may preach the gospel and have a commission to go, just like every disciple. This does not, of course, suggest that they can occupy the office of a pastor, or serve as an elder, or teach publicly in the general assembly. But, not all preaching is done only in the public assembly nor by formal ministers of the word. Certainly Hardshells will at least teach that women are obligated to teach their own children the gospel. But why limit it to that simply? Will the Hardshells tell us that women CANNOT "make a disciple" or "win a soul" to Christ and the gospel?

We also see how the women fulfilled the words of Christ, for the record says - "So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples."

Should women not still run today to tell others of Jesus and his resurrection? If not, why not?

The verses above are also important for helping us discern who was PRESENT when Christ 1) Appeared later that same day to "the eleven" (and when he gave the words of the "Great Commission" as cited by Matthew), and 2) Appeared later in Galilee (to repeat the Commission in words similar to the other occasions).

The message that these woman were to communicate were to be delivered to "my brothers" and to "his disciples." Which Hardshell wants to come along and say that these two phrases refer ONLY to the eleven apostles? Who wants to come along and say that "my brothers" and "his disciples" only meant the eleven apostles?

"Then go quickly and tell his disciples (that he is) going ahead of you into Galilee. There you will see him."

"Go and tell my brothers to go to Galilee; there they will see me."

Notice that Christ clearly affirmed that these two Marys would also be present when Christ would later appear to his "brothers" and "disciples"!

This shows that it is an great error for bible commentators, Hardshell or otherwise, to affirm that when the text says that Christ (either later that evening on the first day of the week, or else one week later on the evening of the second Sunday after his resurrection), appeared to "the eleven," that this meant that no other disciples were present but those eleven!

The above passages prove that there were other disciples present when Christ is said to have appeared unto "the eleven"!

So, all the argumentation that the words were spoken solely to "the eleven," is false. The context of all these various Commissions show conclusively that other disciples were present when Christ is said to have "appreared to the eleven."

These two Marys were certainly present with "the eleven" later that evening! Why would we think that they were NOTpresent? Why would we not think that all or most of the disciples were there present with the eleven apostles (or twelve if we count Matthias)? Would not all the events of that first day cause them to stay together? Would also their fear of the Jews also keep them all together in that locked room? Why do the Hardshells create a scenario where all the disciples or brethren are outside of that locked room except for the eleven?

Further, if we read the account of the events of the first day of the week, we will discover that there were two other disciples, two who were NOT of the "eleven," and yet who were clearly present in the locked room on the evening of the first day, and at the time when Christ is said to appear in that room "unto the eleven." But, was it unto them alone? Surely not. Surely he also appeared to others in the room! These "two disciples" were the two who walked with Christ late in the afternoon on the first day of the week, while they walked on the road to Emmaus.

But, before I call attention to these "two Emmaus Road disciples," of "Cleopas" and another unnamed disciple, let me call attention to an afternoon event that took place after the initial appearing to the two Marys and yet before the appearing to the "two disciples" and then later to the "eleven" (and other disciples) in the bolted and barred room, the place where he uttered the words of the "Great Commission" as given by Matthew and Mark.

"When they came back from the tomb, they told all these things to the Eleven and to all the others. It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. But they did not believe the women, because their words seemed to them like nonsense. Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened." (Luke 24: 9-12 NIV)

When Luke says that the two Marys and Joanna, with "the others with them," went and told "the eleven," did this exclude them telling the other disciples also? Certainly not. Jesus and the angel had told the women to go tell all the disciples and all the brethren!

Are we to imagine, as do the Hardshells, that all these women and other disciples went home early that night? Is it not more likely that they were all together that evening still discussing the events of the day?

"They (the "two disciples," one being named "Cleopas" - vs. 18) got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together and saying, "It is true! The Lord has risen and has appeared to Simon." Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread." (verses 33-35)

When these "two disciples" walked into the room, Luke first records who was speaking and what was being said. Obviously many of the disciples, other than the apostles, were in that room hearing and giving testimony regarding the resurrection. Once the speaker finished, the "two disciples" then reported what had just happened to them. It was after the giving of their testimony and while all the disciples were pondering the significance of the day's events, that Christ suddenly appears within the room and shows all the disciples in the room his hands and feet, and eats with them. There is just no way that one can conclude that only ten or eleven apostles were in this room when Christ gave the words of the "Great Commission." Rather, it is obvious that many disciples were in the room, both women and men. So, when Christ says "go ye and make disciples" he is not addressing only the apostles, but the whole body, or the church.

The text clearly says - "There they found the Eleven and those with them, assembled together..." The "they" refers to the "two Emmanus disciples," and "the eleven" refers to the apostles (excluding Thomas but including Matthias), and "those with them" refers to the many other disciples who were present when Christ gave the "Great Commission." Why do the Hardshells, in violation of what the text clearly affirms, state that only ten or eleven apostles were in that room? They therefore cannot say that the "ye" in "go ye" refers only to the apostles. The "ye" refers to all the disciples in that room, including Cleopas, the two Marys, and Joanna, and the "other women," and many "other disciples."

"Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection." So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias. Then they prayed, "Lord, you know everyone's heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs." Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles." (Acts 1: 21-26 NIV)

Certainly Joseph and Matthias were present when Christ gave his various commissions! Certainly others also. They were present with the apostles continuously during the forty days.

Consider also that Jesus said to this band - "I am with you always." Why do the Hardshells want to restrict this pronoun "you" to the apostles, or to the ordained ministry, only?

"Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the LORD. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you." (John 20: 10-21 KJV)

Again, this is taking place at the same time, on the evening of that first Sunday. John records the "Commission" a little differently, or else is stating simply one of many such "commission utterances" that he gave on that evening, and on subsequent days. Who does Christ send? Every disciple! "Peace unto you." Who is the designated by this pronoun? Are the disciples excluded?

Wrote John Gill:

And it may be observed from hence, that such persons who have a true, spiritual, and saving sight of Christ, of the glory of his person, and the fulness of his grace, cannot but be speaking of him to others, either in private, or in public, as Isaiah here did..." (John Gill on John 12: 41)

It is unbelievable that Elder Beebe would say that the "commission was addressed to none but such as were designated by our Lord, and can apply to none others without manifest violation of its proper sense or meaning"!

In closing this chapter I again ask this important question of every Hardshell Baptist.

"What duties, in the Great Commission, do you believe are now forbidden or wrong for any Christian to do?" And, "why are those duties now wrong?"