THE GREAT COMMISSION CREDENTIALS
By
Elder Mark W. Fenison
Introduction
When someone asks "what are your credentials" they are asking about your qualifications,
authority or credibility to support your claim to be or do something. This question should not
anger anyone if they are properly qualified/authorized. For example, the Scribes and
Pharisees asked this very question of Jesus
Mt. 21:23 - And when he was come into the temple, the chief priests and the elders of the
people came unto him as he was teaching, and said, By what authority doest thou these
things? and who gave thee this authority?
If Jesus did not get angry and did not deny this was a valid question, why should those who
claim to follow him get angry and deny it is a valid question. This is especially true since the
Christ predicts that "many" He never knew will claim to do things in His name (Mt. 7:22-23). If
He never knew them, He never sent them. There are many today like in the days of Jeremiah
when God said:
Jeremiah 23:21 - I have not sent these prophets, yet they ran: I have not spoken to them,
yet they prophesied.
The question before us is "whom did Christ send to carry out the Great Commission?" Many
believe the Great Commission is nothing more than a command to evangelize and therefore
anyone who is saved is authorized to administer it. It is certainly true that anyone who has
experienced salvation is qualified to be a witness of the gospel. However, does the Great
Commission go beyond a gospel witness and thus require more than mere salvation experience
to be a qualified administer of it? The following study will examine the immediate context of
the Great Commission to see if there are any inherent qualifications demanded by the context
that will define exactly who is and who is not authorized by Christ to administer it.
I. The Biblical Exposition -- The Great Commission Doctrine
"Ye" Versus "Them"
"Go YE……..baptizing THEM……."
There are two classes of people found in the Great Commission context. The identity of these
two classes of people are represented by the pronouns "ye" and "them." It is the "ye" who are
being authorized to do certain things (go……baptizing…….teaching) and it is the "them" who
are the recipients (receivers) of those actions. Obviously, those who are the recipients of such
actions are not the ones being authorized to carry out such actions are they? If they were, then
Christ would have omitted the "ye" and simply instructed "them" to "go" to themselves, baptize
themselves and teach themselves. However, that is not the case is it? Significantly, notice that
Christ never authorizes those who are identified as "them" to be administrators of this
commission at any stage of it. The Great Commission is presented in three stages;
(1) "go" (2) "baptizing them" (3) "teaching them to observe." In Mark 16:15 the "go" stage is
defined as going to "them" with the gospel. Hence, even after they have received the gospel and
become believers, these believers are not authorized to baptize but are still to be the recipients of
baptism by those identified as "ye" and so we read "baptizing THEM." Even after the "ye"
baptizes "them" they are still under the teaching authority of the "ye" in verse 20.
In all three stages it is the "ye" who are authorized to administer it. At no stage in this
commission does Jesus give "them" any authority whatsoever to take over and administer any
stage of it. Do you see the difference here between "ye" and "them" in this commission and
which one is being authorized and which is not? This text absolutely denies that Christ gives
vertical or direct authority to "them" at any stage of this commission. Christ has established
the "ye" as the horizontal or instrumental authority for the administration of this commission.
The "ye" is placed between Christ and "them" at every point in this commission. This distinction
is very important for many reasons yet to be discussed.
Review Questions
1. What are the two terms that identify two different classes of persons in this commission?
2. To which class is Jesus giving this commission to?
3. Those that become baptized believers in verse 19, are they authorized to `teach" in verse 20 or
are they still under the administrative authority of those identified as "ye" in verse 19?
4. If none but the "ye" are authorized to administer this commission does not that establish "ye"
as the horizontal authority between Christ and those identified as "them" or are those identified
as "them" authorized directly by Christ to administer these things to themselves?
The Grammatical Implications
In order to understand the Great Commission better one must understand some simple but
significant grammatical implications of this commission. Grammar is not the favorite subject of
many but a simple understanding of the grammar in this passage is essential to clearly under
stand both what this commission really is and to whom Christ authorized to administer it. We
want to examine the primary verb in this context translated "teach" in verse 19 along with its
three modifying participles ("go", "baptizing" and "teaching"). The primary verb tells us WHAT
TO DO whereas the three participles tell us HOW TO DO IT. Let's begin with the primary verb.
The word "teach" in verse 19 is the translation of a Greek verb that literally means "make
disciples." This fact demands that the teaching involved is far beyond communicating mere
information. The making of a disciple involves the transformation of ones belief's so that their
life and practice conforms to that of the teacher. The words "make disciples" also implies both a
beginning point where one BECOMES a disciple and the ongoing action from that beginning
point of BEING a disciple as the term "disciple" means a "follower." Hence, at a certain point in
time one BECOMES what he formally was not -- a disciple and then from that point forward
continues BEING a follower. This two fold action is obtained by the Aorist tense used and by the
inherent action found in the verb or what grammarians call aktionsart (sort of action). This two
fold action found in the words "make disciples" is very important when we look at the participles
that modify it. Also, this primary verb is found in the imperative mode which is the mode of
command. Therefore, this is not presented as an option or a mere suggestion but is a direct
command given by Christ to be obeyed. Remember the job of the verb is to tell us WHAT TO
DO. We are to make disciples and it is a command not an option.Now lets consider the three
participles and how they modify this main verb. The KJV translates the three participles as "go",
"baptizing" and "teaching." It is the job of these participles to further describe how the main
action of the verb is accomplished. The verb tells us WHAT TO DO - "make disciples" but it
is the participles that explain HOW TO DO IT. In other words Christ is defining His recipe for
making disciples and it involves these three participles. These are not dangling participles but
they are logically and grammatically connected to the main verb. For example, you cannot make
disciples without first GOING to them with the gospel (Mk. 16;15 defines this as going to them
with the gospel). Therefore the first participle is logically connected to the main verb and is
descriptive of the first step in the making of a disciple. Lets consider the tense of these three
participles and how they grammatically relate to the action of the main verb (make disciples).
In this grammatical construction the "tense" reveals the chronological order in which these
actions occur in relationship to the main verb. For example, the first participle translated "go" is
found in what grammarians call the Aorist tense. This tense is commonly used to describe a
completed action in the past. In other words, this action of going is considered as already
accomplished before the act of baptizing or teaching (both of which are found in the present
tense). What does this mean? When the participle "go" is compared to the parallel account found
in the gospel of Mark we see it is a command to "go" with the gospel:
And he said unto them, Go ye into all the world, and preach the gospel to every creature.-
Mk. 16:15
Thus the Aorist tense tells us that the first action performed in making disciples is that they must
be first gospelized and this is regarded as a completed action before they can be baptized. Is this
important? Yes, it is. This teaches us that baptism is only for those who have already believed in
the gospel of Christ. This is the consistent teaching throughout the New Testament where
repentance and faith in Christ always occur prior to the administration of baptism and church
membership. The message behind the aorist tense "go" is that the initial act of becoming a
disciple by the gospel is completed prior to the administration of baptism. Hence, "blood
before the water" as the old Baptists would say. It might be said this way, LITERAL salvation is
completed prior to administering PICTORIAL salvation in baptism as baptism is said to be "a
like figure" of literal salvation (2 Pet. 3:21). Now remember the lesson above about the
aktionsart or sort of action inherent in the main verb and its tense? The tense of the main verb
demands a point of action where one BECOMES a disciple. The first participle "go" and
its aorist tense of completed action is that point where one BECOMES a disciple by becoming a
believer in the gospel. However, the inherent continuous action found in the words "make
disciples" is BEING a follower from that point forward. The next two participles are found in the
present tense which indicates CONTINOUS ACTION of being. Therefore, discipleship does not
stop with conversion to the gospel but it is just the beginning point. The ongoing action that
follows conversion to the gospel is defined as submission to baptism followed by habitual
assembling together to learn how to observe the all things of Christ. For example, on the day of
Pentecost, those with Great Commission credentials preached the gospel to "them" and only
after they received the gospel were they baptized and added" the same day to the "church" at
Jerusalem. Now lets summarize what we have learned in this grammatical lesson. Making
disciples involves more than evangelism by the gospel. It involves both baptism and
commitment to habitual assembling together with other baptized believers in order to observe all
things commanded. It is a command and it has a beginning point with the gospel and this is
completed prior to baptizing "them" and "teaching them." We are first SAVED in order to
SERVE the Lord. It is important to keep these two aspects of the Great Commission distinctly
apart and yet at the same time remember that those who are saved by the gospel are saved to
follow Christ in baptism and service in the institutionalized church. True Discipleship includes
both the proper beginning point as well as the following proper process but does not confuse one
with the other. This is the message of the three participles in their relationship to the primary
verb. This is the true meaning of "make disciples."
Review Questions
1. Does the primary verb tell us what we are to do?
2. Do the three participles tell us how we are to do it?
3. Does the tenses of the participles tell us what must be done first?
4. What kind of action does the Greek term translated "go" indicate?
5. Is Christ teaching that one must first become a disciple by faith in the gospel first before
submitting to baptism and assembled for instruction?
6. What threefold process does this text demand for one to be made a disciple?
7. Those who refuse to be baptized or will not submit themselves to be taught how to observe
all things, are they obedient to this command?
8. Is it possible for para-church organizations, radio and TV churches and evangelistic
associations to administer this commission?
The Pre-Qualified
"whatsoever I have commanded you" -- v. 20
What did Jesus say about the blind leading the blind? They would both fall into the ditch. It
takes one who can see to lead those who cannot. How does this apply to the administrator of the
Great Commission? Take a look at the word "have" in verse 20. The word "have" demands that
those who are authorized to administer this commission "HAVE" already been through this same
three fold process BEFORE they are authorized to administer it to others. In other words, Christ
never commissioned the blind to lead the blind. That is, those being authorized had already been
gospelized, baptized and assembled together and instructed how to observe all things BEFORE
they were authorized to administer this to others. Not only is this demanded by the word "have"
in our text but it is elsewhere explicitly spelled out in no uncertain terms:
Wherefore of these men which have companied with us all the time that the Lord Jesus went in
and out among us, Beginning from the baptism of John, unto that same day that he was taken up
from us, must one be ordained to be a witness with us of his resurrection. -- Acts 1:21-22
Notice the explicit language in the above text. They are described as a traveling assembly that
one may go "in and out" among them. This traveling assembly began with the baptism of John
and was still continuing right up to the time after the resurrection in Acts chapter one when they
were all assembled together in a called meeting to select another apostle. They continued to
habitually assemble together right up to the day of Pentecost (Acts 2:1). They had already been
gospelized and baptized by John the Baptists (Mk. 1:15 with Jn. 3:36) and then assembled
together around Christ for nearly three and half years of instruction BEFORE being authorized to
carry out this commission. What does this prove about those being commissioned? It proves
He never authorized anyone to administer this commission that had not first been through it
themselves. What does that mean? It means that the Bible gives absolutely no authority for self-administration of this commission. To spell it out clearly, this means that no unbaptized believer
has authority to administer this commission to anyone. It means that no baptized believer who
has yet to be taught how to observe all things commanded has authority to administer this
commission to anyone. Jesus never commissioned the blind to lead the blind or the ignorant to
teach the ignorant. Hence, the first contextual credential of those authorized to carry out the
Great Commission is that they are distinguished as "ye" from "them." The second contextual
credential of this "ye" is that they "have" already been saved by the gospel, baptized and
assembled together for instructions and therefore know how to OBSERVE all things Christ
commanded and therefore can teach others how.
Review Questions
1. According to this commission is Christ authorizing SELF-administration of these things?
2. According to this commission is Christ authorizing anyone who has not themselves gone
through this whole threefold process first?
3. Are there unbaptized believers? Are they authorized to carry out this commission?
4. Are there unchurched baptized believers? Are they authorized to carry out this commission?
5. Should anyone seek to be baptized from anyone who has not been through this threefold
process themselves?
6. Those who profess to be saved but have never been baptized and/or submitted to Regular
assembling together to be taught are they disobedient to this commission or is obedience to this
commission personal option?
A "ye" of like faith and order
"whatsoever I have commanded you"
Thus far we have seen that those authorized to carry out this commission are (1) not those
referred to as "them" but rather those referred to as "ye." (2) and it is those who have been
through all three processes of this commission rather than those who have not. Therefore, the
authorized administrators of the commission are qualified to do so by the very fact they have
been gospelized already, they have been baptized already, they have been instructed in the all
things already and therefore know all three aspects by first hand experience. However, is this all
the credentials the context demands? For example, does this commission permit/authorize
anyone to make just ANY KIND of disciple or does Christ have in mind a CERTAIN KIND of
disciple? To ask this question in another way, did Christ commission anyone to go preach
ANOTHER KIND of gospel other than what Christ preached (Jn. 3:16; 5:24; Gal. 1:6-9)? Did
Christ authorize anyone to administer ANOTHER KIND of baptism other than what he
administered (Jn. 4:1-2; Lk. 7:29-30)? Did Christ authorize anyone to teach others to observe
ANOTHER KIND of faith and practice other than what he commanded (Jude 3)? The answer
should be obvious. However, the Lord does not leave it up to us to guess the answer as He
explicitly forbids the making of any other kind of disciples when he says "whatsoever I HAVE
COMMANDED you." In other words, the disciples to be made are to be just like those He is
giving this commission to -- just like those He made. Before you react to this negatively, is not
this the very meaning of "disciple"? A disciple is not someone who invents a new system or
order but one who "follows after" or is a "learner" of a system or order designed by the master
teacher. You cannot be a disciple of another person if you do not follow them in their teaching
and practice. Christ is here authorizing and establishing LIKE FAITH AND ORDER. When Jude
looked back at the event of giving this commission he understood and summarized that event in
the following words "contending for the faith once delivered" (Jude 3). The apostles instructed
the churches to defend the faith and order given them as many scriptures clearly indicate (Acts
20:27-30; I Tim. 4:1; 2 Thes. 3:6; Rom. 16:17; etc.). What is the aim of such a commission
then? It is to reproduce disciples that are united by the very same doctrine and practice. Is that
not exactly what is seen in the book of Acts and in the epistles? Is not that in keeping with the
high priestly prayer of Christ in John 17:17 that unity among His disciples be based upon the
truth of God's Word? What does this mean in practical terms? It means at least two clear things.
(1) It means that Christ is not authorizing anyone to make a DIFFERENT KIND of disciple. If
anyone preached another kind of gospel, administered another kind of baptism and instructed
them in another kind of faith and order they would produce ANOTHER kind of disciple. (2)
Therefore it means that Christ is not giving this commission to just any kind of professed
Christian; (3) It means that Christ is not authorizing the administration of just any kind of
baptism; (4) It means that Christ is not authorizing the teaching of just any kind of faith and
order. Instead, the words "whatsoever I have commanded" limits disciple making within the
boundaries of LIKE FAITH AND ORDER in all three areas with Christ. To say the same thing in
another way, it means He is commissioning only those who preach the SAME gospel that was
preached to them which He also preached (John the Baptist preached what is found in Jn. 3:36
and Christ preached what is found in Jn. 3:16; 5:25; 6:37-40). It means that He is commissioning
only those who submit to and administer the SAME baptism that was administered to them (Jn.
4:1-2; Lk. 7:29-30). It means that He is commissioning only those who teach the same faith and
practice He taught them (Jude 3). This is a commission to reproduce after their OWN KIND or
within the restrictive limits of LIKE FAITH AND ORDER. What are practical consequences of
reproducing after their own kind? It means all of the churches found in the pages of the New
Testament were of like faith and order and all the churches that would be brought into existence
by their obedience to this commission would be churches of like faith and order. What do we
call a bunch of churches today that are united in the same faith and order? We
call them a "denomination." Jesus limited the commission to administrators who were like faith
and order with Him and designed the commission to only reproduce those like faith and order
with Him. Furthermore, the apostles openly corrected any departure by the churches from this
same faith and order telling them to "earnestly contend for the faith once delivered" and then
openly condemned those who departed from it as apostates and heretics (Acts 20:29-30; I Tim.
4:1; 2 Thes. 3:6; Rom. 16:17; etc.). This is why true New Testament Churches refuse to accept
baptism administered by churches that are not like faith and order with them. Christ never
authorized the administration of anything other than LIKE FAITH AND ORDER and therefore
true churches of Christ cannot accept anything but LIKE FAITH AND ORDER. This is why true
New Testament Churches will not fellowship or work with churches that are not LIKE FAITH
AND ORDER because such are condemned as apostates by the scriptures and are to be
separated from (2 Thes. 3:6) rather than supported and fellowshipped with. This means that God
is not the author of confusion or the author of multitudes of conflicting Christian denominations
existing today. Satan is (I Tim. 4:1). God has only ONE WAY of salvation and only ONE WAY
of service and that way is restricted to like faith and order found in the Great Commission. Can
it be known today among all the various kinds of faiths and orders under the umbrella term
"Christianity" which are and which are not true to His commission? Compare their gospel and
baptism with that of Christ and churches of the New Testament. If they are different they cannot
possibly be a true New Testament church or denomination. Compare their practice with the
limitations of the Great Commission. Any church that is ecumenical in practice or receives the
ordinances and ordinations from any other kind of faith and order cannot possibly be a true
church of Jesus Christ as that very practice contradicts the very mission of the Great
Commission. This means true churches of Christ will fellowship only with churches of like faith
and order and separate themselves from all other kinds as commanded by the Scriptures (2 Thes.
3:6). .
Review Questions
1. What kind of disciples did Christ command them to make? His kind or some other kind?
2. Does the commission give authority to anyone who attempts to make disciples by another
gospel, another baptism and another faith and order than Christ commanded?
3. Are all different kinds of faith and orders among professing Christendom like faith and order
with Christ?
4. Is God the author of denominational confusion or is this commission designed to deny the
existence of multiple kinds of faith and order??
5. What are those who depart from this faith and order described as in the New Testament (2
Thes. 3:6; Rom. 16:17; Tit. 3:10)?
6. Does this commission authorize or even condone joint ecumenical evangelistic crusades in the
name of the Great Commission? For example, the Billy Graham crusades where all
denominations of diverse doctrine and practice (Roman Catholics, Seventh Day Adventists,
Reformed Churches, sacramental churches, etc.) are invited to work together in order to
accomplish the Great Commission for Christ?
7. Name two ways you can use the Great Commission principle of LIKE FAITH AND ORDER
to identify a true New Testament Church?
The Church Condition
"Teaching them to observe all things"
How can anyone be taught how to observe anything without actually assembling together with
them and teaching them? The third aspect of the Great Commission is the command to bring
baptized believers into the membership of the Lord's Church. It can be seen that the leaders of
the church at Jerusalem understood it exactly that way when it was first implemented on the day
of Pentecost (Acts 2:41-42). After the first two aspects of the Great Commission were
accomplished ("as many as received the word were baptized") then the third aspect is described
in the following manner -- "and the same day there were added unto them about three thousand
souls. And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of
bread, and in prayers." They did not understand the third aspect apart from being "added unto
them." In the book of Acts whenever the third aspect of this commission is practiced it always in
every instance means addition to a church and therefore church membership. Either the newly
baptized are gathered into an existing church where the administrators also abide as in Acts
2:41-42 or as in Acts 14:22-23 they are organized into a new church by church sent, thus church
authorized missionaries. Whenever the third aspect is obeyed in the book of Acts there is no
exception to this rule. The third aspect of the Great Commission is authority to bring baptized
believers into the membership of the Church of Christ. There is no possible way to obey this
aspect other than bringing the baptized believers together as an assembly that meets habitually
and orderly. This command requires them to be taught how to observe all things Christ
commanded. For example, how could they be taught to observe what Christ commanded them in
Matthew 18:15-18 apart from membership in a church?
15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and
him alone: if he shall hear thee, thou hast gained thy brother.
16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and
whatsoever ye shall loose on earth shall be loosed in heaven.
Observation of this command by Christ is according to a due process of orderly steps which
culminates with "tell it unto the church." No unchurched persons could observe this command as
no unchurched person is under the authority of a church or has a church to "tell it to." This
command assumes all observing parties involved are members of the church they tell it to.
Significantly, notice that two or three brethren meeting in the name of Christ in verse 16 do not
constitute a church in the eyes of Christ as Christ further instructs them to yet to go "tell the
church" in verse 17. Hence, Matthew 18:19-20 does not authorize or teach that where just any
two or three Christians meet in the name of Jesus a church is constituted. This passage is not
unrelated to its context. Instead, Jesus is merely teaching that no matter how small a church is
that observes what he has commanded in verses 15-17 that Christ stands with them in the
practice of church discipline and will honor their prayers for His power to deal with the one
being placed under church discipline. Matthew 18:20 was not given by Christ to constitute
churches. That authority is given in Matthew 28:20.Notice also that the symbols of authority in
kingdom matters (keys of the kingdom, binding, losing) are not given here to Peter, nor "two or
three" baptized believers (v. 16) or to the eldership or to believers in less than an organized
church status. The plural "you" in verse 18 has for its antecedent "the church" in verse 17 which
proves that Christ simply gave the keys to Peter as a representative of the church that He built
(Mt. 16:18 with I Pet. 2:5). This is the same authority being considered in the Great
Commission text. It is given to "the church" rather than to the eldership in a church or to the
apostles as an office. The instructions are "tell it to the church" rather than tell it to Peter, or tell
it to the ordained class and that only makes sense if the final authority on earth in kingdom
affairs is "the church" or otherwise it would be "tell it to the apostles" or "tell it to the ordained"
or etc. (See Appendix #1 for a fuller defense that it is the Church). The bottom line is that there
can be no observing of this command by unchurched persons. In addition to this command in
Matthew 18:15-17 which requires church membership to observe it, the observance of the
Lord's Supper as instituted in Matthew 26 requires the actual assembling together for
observance. The "ye" cannot teach "them" how to observe the Lord's supper apart from actually
assembling together with them to observe the supper at the same time and in the same place. In I
Corinthians 11:18 Paul says in regard to the observance of the Lord's Supper "when ye come
together IN THE CHURCH." There is no example of the Lord's Supper being observed by
unchurched persons anywhere in Scripture. Finally, remember that those who are being
addressed as "ye" were prequalfied in that they "have" already been through this same
process before being authorized to administer it to others. If that is true, then, they too had to be
already members in the Church at Jerusalem before being commissioned in Matthew 28:19-20.
If the third aspect requires membership in a New Testament Church then the Church must have
existed previous to the giving of the Great Commission. The scriptures plainly and clearly
declare that they were assembling together with Christ habitually for more than three
years prior to being commissioned:
Wherefore of these men which have COMPANIED with us all the time that the Lord Jesus
went IN and OUT among us, Beginning from the baptism of John, unto that same day that
he was taken up from us, must one be ordained to be a witness with us of his resurrection.
-- Acts 1:21-22
Note the language of an ongoing assembling where Jesus "went IN and OUT among us." The
event here is the selection of another man to fill the "church" office of apostle along with the
eleven. Paul says that apostles were "set in the church" first (I Cor. 12:28). The setting in of
apostles occurred very early in the ministry of Christ where he chose out from among those
assembling with him twelve to be apostles. His traveling congregation included much more than
the twelve apostles. Acts 1:21-22 proves that more than the twelve had been habitually
assembling together with Christ over the past three and half years, because if not, there would
be no other persons qualified to fill this office as the qualifications demand only those are to be
chosen who continually assembled with them from the baptism of John until the resurrection.
Matthew informs us that more than the eleven were assembled at the giving of the Great
Commission (Mt. 28:16-17 -- "some doubted") and Luke provides names for at least two
others in the selection to fill the apostolic office. Therefore, those identified as "ye" in the Great
commission were in a churched state previous to being commissioned just as they were in a
saved baptized state previous to being commissioned. This aspect of the commission cannot be
administered or observed by unchurched persons regardless if they are baptized believers or not.
This aspect of the commission is the command to bring them into a churched state and it is
authority to do so. The church institution is not only inseparable from obedience to the Great
Commission but it is always the direct product of the third aspect of the Great Commission
whenever obeyed in the book of Acts -- always.
Conclusion: The Great Commission is authority to bring baptized believers into church membership. This is done one of two ways;
(1) add them to an existing church -- Acts 2:41-42;
(2) organize them into a new church -- Acts 14:22-23. The Great Commission is authority to
constitute churches.
Review Questions
1. Is it possible to obey this commission apart from both the "ye" and "them" being brought
together in a regular habitually assembly in order to observe all things commanded?
2. Is it possible to obey the third aspect of this commission outside of membership in a church of
like faith and order with Christ?
3. Is it possible to qualify as an administrator of this commission apart from being already saved,
baptized and a member of such a New Testament Church?
4. Should you or anyone else submit to anyone for discipleship
training who is not a member of a church of like faith and order with Christ? If so, by what
authority from God's Word?
An Age Long "Ye"
"and, lo, I am with you always, even until the end of the world. Amen"
We have established that the "ye" are at least distinct from "them" in this text. We have
established they "have" been through this process previous to being authorized to administer it
to others and therefore they are an experienced "ye." We have established they are a "ye" of like
faith and order with Christ. We have established that this "ye" are church members who are
directed to bring "them" into an existing church as in Acts 2:41-42 or immediately constitute
them into a church as in Acts 14:22-23. However, now the text demands they are an AGE
LONG existing "ye" as Christ promises that He will be with this "you" until the end of the age.
As individuals most died before the end of that century much
less the end of the world. Christ could not have given this commission to them considered as
individuals. Therefore Christ could have only given them this as representatives of something
that could and would continue until the end of the age. Whatever they are representative of it
must be in keeping with the inherent characteristics thus far established by the context. This
means by context they are representative of those who are distinct from "them" in this text. Thus
they are not representative of "Christians" as many "Christians" are unbaptized and unchurched.
This means they "have" been through this process previous to being authorized to administer it
to others and therefore they are at least representative of an experienced "ye." Thus they are at
least representative of baptized believers in a churched condition. We have established they are a
"ye" of like faith and order with Christ and therefore representative of the faith once delivered
unto the saints. Thus they are not representative of just any kind of baptized believers in any
kind of church. We have established they are members of a New Testament Church of like faith
and order as the third aspect of the Great Commission will not permit any application to
unchurched Christians. Therefore, the inherent characteristics of this "ye" leaves only two
possible options as to their age long identity. Either Christ is giving the commission to the New
Testament church to be administered by its ordained members or He is addressing only the
ordained members in the New Testament Church. Many believe He gave it to the ordained class
within the churches of Christ. They argue that only the ordained class is capable of performing
all three aspects of this commission whereas the ordinary church member is not and if given to
the church it would authorize women and children as well to administer it. They argue that in the
book of Acts in every case of baptism it is performed by the ordained membership and silent
passages cannot be used to contradict this conclusion. All of these things are true. However, we
believe that the same evidence supports the conclusion that the Great Commission was given to
the institutionalized Church to be administered by its ordained membership. Indeed, the overall
Biblical evidence demands this conclusion. For example, we can find explicit cases where the
institutionalized church is the one sending out its ordained membership to carry out this
commission (Acts 11:22; 13:1-3; 15:1-3) and the one sending is superior in authority to the one
being sent. We can find an explicit and clear command of Christ that appoints the church as the
final authority in kingdom affairs when he instructs individual church members to "tell it to the
church' rather than go to its ordained membership. We can find scriptures that indicate it is the
church that chooses and determines the qualifications of those to be set apart to be ordained
(Acts 6:5) and isn't it those who select and choose greater in authority than those being
examined and chosen? We can find scriptures where such ordained men are "set in" the church
and are said to be "gifts" for the church and thus are subservient in the final analysis to the
Church (Eph. 4:11; I Cor. 12:28). However, most importantly, we can find no scriptures that
promise age long continuance to the ordained class but we can find scriptures that promise age
long continuance to the church (Mt. 16:18; Eph. 3:21) in perfect harmony with the age long
promise in Matthew 28:20. Finally, we can find examples where Christ directly addresses the
ordained leadership but is speaking through him to the church ("unto the angel of the church
which is at…….he that hath an ear let him ear what the Spirit saith UNTO THE
CHURCHES"- Rev. 2-3). In Appendix III there is a detailed contextual analysis of Matthew
28:10-20 that
demonstrates the whole church was present with its ordained representatives. It is a very
common thing to address an organization or institution by addressing their appointed leadership.
In Matthew 28:19-20 we believe the contextual "ye" is the Church of Christ along with its
ordained membership. Therefore, the Great Commission "ye" is distinguished from "them." They
are distinguished from "them" due to having experienced all three aspects of the commission
already. They are a "ye" of like faith and order with Christ in all three aspects. They are
members of a church of like faith and order and this church is promised age long continuance.
Review Questions
1. Can this "you" of the Great Commission refer to individuals?
2. Can this "you" of the Great Commission represent anyone outside of the membership of a
New Testament Church?
3. Are those identified as "ye" representative of the ordained class within a church or
representative of church sent missionaries?
4. Where does authority to carry out the commission reside then? In a certain class of church
members or with the church sending out qualified members?
5. Do the scriptures give examples of churches sending out qualified members to perform the
tasks listed in the Great Commission?
6. Does this commission authorize self-gospelization, self-baptism, self-instruction or self-
constitution of churches?
New Testament Church Succession
"and, lo, I am with you always, even until the end of the world. Amen"
We have demonstrated that there is an AGE LONG promise of continuity to the Church as it
carries out this commission. What kind of continuity is it? Does the Great Commission text
define it? Yes, it does. It defines it in three ways. (1) Organic link to link contact; (2) Natural
cycle of succession; (3) Supernatural promise of day in and day out organic link to link
succession.
A. Organic Link to Link Contact:
The Great Commission "ye" and "them" are described in terms of direct organic link to link
relationship to each other in this commission. The first link is "ye" and the second link in direct
relationship is "them." The "them" are the direct objects in direct contact in both time and space
with the "ye" of this commission. It is impossible for the Great Commission to be administered
without direct HANDS ON contact in time and space with `them." For example, preaching the
gospel to "them" requires that the "ye" physically "GO" to them. Remember, there were no TV's
and modern electronic means of communication when this commission was given. Likewise, the
second and third aspects of the commission require actual physical contact between "ye" and
"them" in carrying out this commission. Baptism was a physical "hands on" connection between
"ye" and "them." Furthermore, teaching "them" required actual assembling together with "them"
over a period of time in order to accomplish the goal of "teaching them to observe all
things…….commanded." Organic link to link contact cannot be successfully repudiated if we
take the commission at face value. In fact there is no other possible way that
such a commission could be administered but by organic link to link contact in time and space.
To deny this is to attempt to alter the text by removing "ye" from it and making "them"
authorized and capable of SELF-administration in every aspect. No one has the right to alter the
scripture or edit from the commission this "ye" or any other word provided by divine inspiration.
B. Natural Cycle of Succession:
Does the third aspect of this commission command "them" to observe all things whatsoever
Christ commanded? Obviously! Does this include the observing this commission as a New
Testament Church? Who would deny that? Notice that the very nature of this commission is a
NATURAL CYCLE of reproduction after its own kind:
"GO…….baptizing…….teaching"
which demands them to "GO……..baptizing…….teaching" which demands them to
"GO……baptizing……teaching them……etc.etc.
So the very nature of this commission is a natural historical cycle of succession by reproduction
after its own kind in organic link to link fashion. Look at all denominations today and you will see
this is exactly how they NATURALLY reproduce after their own kind. Luther started the
Lutheran church and every Lutheran church was a product of previous Lutherans in doctrine and
practice. Calvin started the Presbyterian church and every Presbyterian church afterwards was a
product of previous Presbyterians of like faith and order. When a split occurred in a denomination
at that split a new kind of church was formed and all following churches are products of a
previous one of like faith and order. All present denominations operate according to this natural
cycle. However, it is Christ that started the very first church in Jerusalem during His earthly
ministry that was like faith and order with Himself. It is Christ that PROMISED the contextual
"ye" that He would be present with them "day in and day out" until the end of the
age reproducing churches of like faith and order. Will you suggest that Luther can start his kind
which naturally reproduced after its own kind for the past 400 years without the continuing
presence of Luther and yet Christ cannot start His own that will reproduce after its own kind for
more than 400 years even with the divine promise of His presence to insure it will continue to do
so until the end of the age???
C. Supernatural Promise of Day in and Day out Succession until the
end of the Age:
"and, lo, I am with you always, even until the end of the world. Amen"
Literally, the Greek says "all the days until the end of the age." Greek scholars say this is an idiom
which literally means "day in and day out" until the end of the age (Hendriksen, N.T.
Commentary). Christ is promising this "you" His day in and day out presence until the end of the
world for the very purpose to carry out this kind of successive historic link by link organic cycle of
like faith and order. The gates of hell shall never prevail against His church simply because He
remains with it providentially making sure that this "ye" continues "day in and day out"
reproducing like faith and order until the end of the world. This is why Jude says the faith
was "ONCE delivered" -- Jude 3. This means that the KIND of churches found in the New
Testament not only continued to reproduce after their own kind in the apostolic age but did so
after the apostolic age in every generation up to the present generation in which we live. To
successfully deny this is to demand that Christ lied and in addition to lying, He failed to be with
them "always, even unto the end of the age." To deny this is to claim the gates of hell did
prevail against His church. To deny this is to edit from the commission the prequalified "ye" at
some point in time between the apostolic age and the present and demand that "them" is
authorized to self-administer this commission in order to restart it. No one has the authority to edit
the "ye" from this commission at ANY TIME. If this "ye" died out, ceased to exist, then this leaves
only the option that God had to send another prophet like John the Baptist to reinstitute it among
men IF all prequalified administrators completely ceased to exist at any time between the giving of
this commission unto the coming of Christ back to earth. However, the promise of AGE LONG
CONTINUITY found in this commission denies that possibility altogether as the object of this
promise is the prequalfied "ye" found in the Great Commission. To say that it did is to say Christ
did not keep His promise to this "ye" meaning His kind of church. Therefore, it is impossible to
deny organic link to link church succession without editing out and denying what Matthew 28:19-20 clearly states and promises. It provides for no authority at any time between the first and second
coming of Christ for "them" to administer any aspect of this commission nor does it allow at any
time between the first and second coming of Christ the possibility of complete cessation of the
prequalfied "ye" to carry out this commission. Remember, the "ye" has been contextually defined
to be Christ's institutionalized Church as that is the only kind of church that can obey the
Commission as given. Many will reject this conclusion due to their view of secular church
history. However, this objection will be dealt with in a later appendix (Appendix #4). For the
present it must be remembered that unlike the Scriptures, secular church history is (1) uninspired;
(2) incomplete and (3) often inaccurate.
The very structure and nature of this commission demands organic link to link contact that
concludes in the reproduction of churches of like faith and order until Jesus comes again.
Review Questions
1. What are the two successive links found in the Great Commission?
2. Is it possible to carry out the great commission apart from actual organic time and space contact
between the "ye" and "them" of the Great Commission?
3. Does the Natural cycle of reproduction after its own kind in the commission naturally produce
link to link succession?
4. Does the supernatural promise of Christ to be with that "you" in carrying out this natural cycle
of organic link by link succession ensure it will be successful to the end of the age?
5. What then is a valid historical mark of a true church of Christ according to this promise?
6. Do churches evolve out of nothing or self-constitution or are they "made" in obedience of a
previous existing church to the Great Commission by sending out qualified men to gospelize,
baptize, and gather into churches?
Conclusion
Usurping authority is a grievous sin. It is stealing what does not belong to you. It is doing what you
are not authorized to do. The Great Commission context defines precisely who is and who is not
authorized to administer the Great Commission. The proper authorized administrator is
characterized by seven factors. The administer is (1) the contextual "ye" not "them"; (2) the
qualified experienced "ye" not the unqualified inexperienced "them; (3) the "ye" of like faith and
order with Christ not those who are not; (4) the "ye" that are in a institutionalized churched state of
like faith and order not the unchurched; (5) the "ye" that represent the Church of Jesus Christ and
those being sent out by that church not anyone else. (6) the "ye" that are reproduced as the direct
historical product of link to link organic succession between the first and second coming of Christ
not any church unrelated to this historical succession (7) The kind of churches found in the pages
of the New Testament.
These seven characteristics can be summarized under three headings. (1) In regard to doctrine and
practice they are churches of like faith and order with Christ. (2) In regard to origin they are
the product of a preceding church of like faith and order. (3) In regard to history they are those
churches that did not begin as a denomination outside of Palestine, outside the earthly ministry of
Christ and outside the city of Jerusalem. Find churches which are doctrinally and historically like
faith and order with these three summarized characteristics and you have found the churches of the
New Testament. All others are usurpers and have no authority whatsoever to administer the Great
Commission. All others are not churches of like faith and order with Christ. All others do not
originate with a previous church that is like faith and order beginning with the church Jesus built
in Jerusalem, in Palestine, in His earthly ministry. All others are self-originated at some other
point in time, some other place by some other way than authorized by Christ in the Great Commission.