Chapter X.
 
 

THE SO-CALLED GREAT
COMMISSION

How familiar has the term "the great commission" become!  It is mostly used in a general way of our Lord's parting instructions to the eleven as recorded in the four Gospels and the Acts (Matt. 28:18-20, Mark 16:15-18, Luke 24:46-48, John 20:21-23, Acts 1:7,8).

This so-called "great commission" is generally supposed to embody our Lord's "marching orders" to His church today.  This has come about, however, because ministers of the Word, rather than expounding these instructions with a view to having them faithfully carried out, have been satisfied to pick out certain phrases from them for devotional sermons.

All that most church members hear of the so-called "great commission," is Matthew's "Go" and "Lo, I am with you," Mark's "All the world" and "every creature," Luke's "Ye are witnesses," John's "As My Father hath sent Me, even so send I you" and Acts' "Ye shall receive power after that the Holy Ghost is come upon you."
 
 

To those who go beyond these picked phrases to examine the record in its entirety, however, the acceptance of the "great commission" as our marching orders has presented great difficulties.  The legalism of Matt. 28:20 (cf. 23:1-3), the baptismal salvation and miraculous signs of Mark 16:16-18, the "Jerusalem first" of Luke 24:47 and Acts 1:8, and the authority to remit sins in John 20:22,23, are all so obviously incompatible with the gospel of the grace of God, that Fundamentalist Bible teachers have been forced to choose individual records of the commission as binding in this dispensation, in accordance with the amount of difficulty they have experienced harmonizing the various commands with the present truth.  This has naturally contributed much to the confusion prevailing among Fundamentalists today.

Comparatively few Christian people are aware of the fact that our spiritual leaders have never agreed as to which of the five passages referred to above embodies our commission for today, but the disagreement has been sharp.

Dr. A. C. Gaebelein, for example, believed that the Matthew commission is not our commission.  He chose Luke 24:46-48 as "the Gentile commission." The late Dr. H. A. Ironside, however, did hold to the record in Matthew as "our marching orders," while Dr. I. M. Haldeman, on the other hand, stressed the commission in Mark.  Dr. Wm. L. Pettingill disagreed with them all and wrote: "The commission under which the Church is supposed to work is that of Acts 1:8."

From the writings of Dr. Ironside, the so-called "Archbishop of Fundamentalism,"¹ it might be assumed that nearly all Fundamentalists agree that the Matthew 28 commission is ours.  In his writings he seems astonished at any other conclusion and implies that only Bullingerites would question the matter.  Referring to the Matthew commission, he says:

"People who have never investigated Bullingerism and its kindred systems will hardly believe me when I say that even the Great Commission upon which the church has acted for 1900 years, and which is still our authority for worldwide missions, is, according to these teachers, a commission with which we have nothing whatever to do, that it has no reference to the Church at all . . . Yet such is actually their teaching" (Wrongly Dividing the Word of Truth, p. 17).

Later on in the same book he calls this interpretation "absurd," "grotesque" and "wicked"! (Wrongly Dividing, pp. 17,18).

Apparently the "Archbishop of Fundamentalism" was so intent on going after the "Bullingerites" that he forgot that many of his colleagues, plus Mr. J. N. Darby, the founder of the Brethren (with whom Dr. Ironside was for years associated), emphatically denied that the Matthew commission is ours.  We quote from a few of their writings:

Dr. James M. Gray: "This is the Kingdom Commission, as another expresses it, not the Christian Commission . . . Its accomplishment has been interrupted, but will be taken up before the Lord comes to deliver Israel at the last" (Christian Worker's Commentary, p. 313).

Dr. Wm. L. Pettingill: "Mark's Gospel, like Matthew's and Luke's, is primarily a Kingdom book, and I am satisfied that none of them contains the Church's marching orders--not even the so-called 'Great Commission' of Matt. 28:18-20" (Bible Questions Answered, p. 100).

Dr. Arno C. Gaebelein: "This is the Kingdom Commission . . . A time is coming when this great commission here will be carried out by a remnant of Jewish disciples" (Gospel of Matthew, Vol. 2, p. 323).

Mr. J. N. Darby: "The accomplishment of the commission here in Matthew has been interrupted . . . we find no accomplishment of it . . . for the present it has, in fact, given place to a heavenly commission, and the Church of God" (Collected Writings, p. 327).

So it has not been generally agreed that the Matthew commission is for our obedience.  But the sad fact is that while many of Dr. Ironside's colleagues disagreed with him as to the Matthew commission, they also disagreed with each other as to which "great commission," or which record of the so-called "great commission," embodies our marching orders.  They did, however, seem to agree to keep far away from the commission in John 20:21-23 while Rome, on the basis of this passage, boldly claims the authority to remit sins.  The Fundamentalist church has not yet succeeded in clearing up these difficulties.

Think of it!  At this late date, more than nineteen hundred years after our Lord gave these commands, the church is not even agreed as to exactly what God would have His people do and teach!  Let us not close our eyes to this fact, but let us face it so that it may be remedied, for how can we obey our "marching orders" if we do not know what they are? "For if the trumpet shall give an uncertain sound, who shall prepare himself to battle?"

Even among those who have come to see the mystery we still see the effects of this mistake of supposing that our Lord, in the short interval between His resurrection and ascension, gave the same men different commissions, intending that others should commence carrying out one or more of these commissions at a future date--and all without any explanation of this in the record itself!

Noting that the apostles never got farther than their own nation, as far as Scripture is concerned, they conclude that "the uttermost part of the earth" in Acts 1:8 should have been rendered "the uttermost part of the land [i.e., Palestine]" and that "all nations" in Matt. 28:19 means only the Gentile nations.  Hence, of these two commissions (as they see it), both given by the Lord to the eleven before His ascension, the one in Acts 1:8 is presumed to have been for their obedience, while they are supposed to have understood that the one in Matt. 28:19 was not to be carried out by them, but by others of a future day.  It is further argued that, according to Luke's record (24:47), "repentance and remission of sins" was to be preached among all the Gentile nations, "having begun" at Jerusalem.

But all this is making a complex problem out of a simple one.

It is true that the Greek word ge in Acts 1:8 may sometimes be rendered land, but in the great majority of cases it must be rendered earth, not land.  Furthermore, similar phraseology is found, for example, in Matt. 12:42 where we read that the Queen of Sheba came from "the uttermost parts of the earth [ge]" to hear the wisdom of Solomon, and in Mark 13:27, where we are told that angels are to be sent to gather God's elect "from the four winds, from the uttermost part of the earth [ge]." Surely the Queen of Sheba did not journey to Jerusalem merely from the uttermost part of the land of Palestine, nor can "the four winds" possibly designate that one land alone.

It is also true that the phrase "the nations" frequently refers to the Gentile nations, especially when the one nation, Israel, is being separately discussed.  This is so in the nature of the case.  But it is a mistake to suppose that the phrase "the nations" always refers to the Gentile nations and a greater mistake to suppose that the phrase "all nations" must necessarily refer to the Gentile nations.

When we read, for example, that "the Lord is high above all nations" (Psa. 113:4), that God "hath made of one blood all nations" (Acts 17:26) and that "all nations shall come and worship" before Christ (Rev. 15:4), can Israel possibly be excluded?

Israel most assuredly is included in the "all nations" of Matt. 28:19 for the simple reason that she had not yet been brought to Messiah's feet.  She is also included in the "all nations" of Luke 24:47 for, mark well, the record there reads: "beginning [or having begun] at JERUSALEM," not: "having covered the land of Palestine."

Perhaps the most important point of all to observe in this connection is that in the Matthew commission our Lord said to the eleven apostles: "GO YE," just as He did in Mark 16:15 and Acts 1:8.  By what rule of hermeneutics or logic have we the right to exclude from the interpretation of this command the very ones to whom He gave it?
 
 

In solving this difficulty (which men have made for themselves) it should be noted first that all of the instructions referred to were given to the same men within a period of forty days, with no hint either of a change in program or that certain of the instructions were to be carried out then and others later.  The contention that certain of these records contain the kingdom commission and other, or others, the Gentile commission is therefore strained and unnatural.

To argue that one or more of these records apply only to a future generation is, as we have said, also strained and unnatural, for it is not logically possible to exclude from the direct interpretation of these passages the very persons to whom He gave the instructions.  While, to be sure, they may not have completed their mission, nevertheless when He said, "Go ye," He evidently meant they should proceed to obey His orders.  It would be strange indeed if they understood His "Go ye" to mean that others later on should go.

It should next be noted that the legalism of Matthew 28:20, the baptismal salvation and miraculous signs of Mark 16:16-18, the "Jerusalem first" of Luke 24:47 and Acts 1:8 and the instructions to remit sins in John 20:22,23 all agree with what the apostles actually did as recorded in the book of Acts.

There is no indication of any revelation to them that the death of Christ had freed them from observance of the Mosaic law.  They continued daily with one accord in the temple (Acts 2:46) and took part in its worship (Acts 3:1), careful not to start a new sect separate from Judaism, for they, who had accepted Messiah, were the true Israel.

The person who baptized Saul of Tarsus was "a devout man according to the law" (Acts 22:12) and as late as Acts 21:20 we find James pointing out "how many thousands of Jews there are which believe; AND THEY ARE ALL ZEALOUS OF THE LAW."

Not until the great council at Jerusalem (Acts 15) did the Jewish believers even agree that the Gentiles were not to be under the law.  Whether or not the Jewish church, at Jerusalem was to remain under the law did not even come up for discussion.  It was clearly assumed they were so to remain.  This is because the twelve had been commissioned to teach law observance, as we have seen.

Indeed, in the Millennium, of which Pentecost was a foretaste, the law will be taught at Jerusalem and Israel will be zealous to hear and obey.

The apostles also taught the baptismal salvation of Mark 16:16, for Peter demanded repentance and baptism for the remission of sins (Acts 2:38).  As to the miraculous signs of Mark 16:17,18, the most casual reading of early Acts will show that these abounded.  The "Jerusalem first" of Luke 24:47 and Acts 1:8 was also carefully adhered to and sins were remitted by men (instrumentally) as they baptized those who believed (Acts 2:38, 22:16).

All the records of the so-called "great commission," then, agree with what the apostles actually did, as recorded in the Acts, so that there is no reason to suppose that certain of these commands were for their obedience while others were not.

The contention that the "formula" for baptism in the Matthew commission differs from that used by the apostles in Acts presents no difficulty here, for it is not stated that they were to use any formula, or form of words, when baptizing.  It is simply stated in Matt. 28:19 that they were to baptize in the name of (i.e., by the authority of) the triune God, while in Acts we read that they did baptize in the name of the Lord Jesus.  Those who believe that "in Him dwelleth all the fulness of the Godhead bodily" will find no difficulty here.  The difficulty arises only when it is supposed that the apostles were to repeat certain words in baptizing.  This whole idea of a baptismal formula is a deep-rooted but wholly unscriptural tradition.

Neither does the promise: "Lo, I am with you, even unto the end of the age," present any difficulty for, remember, this present dispensation is a parenthetical period of grace which was then still a secret "hid in God" (Eph. 3:9).
 
 

In order to obtain a clear understanding of our great commission, let us now consider three great commissions given in succession by the Lord Himself; one before His crucifixion, another after His resurrection and a third after His ascension.
 
 

Much stress has been laid on the "Go" of the so-called "great commission," but this was not the first time our Lord had commanded His apostles to "go." His first great commission to the apostles is found in Matt. 10:5-10:

"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 YE GO, preach, saying, The Kingdom of heaven is at hand.

"Heal the sick, cleanse the lepers, raise the dead, cast out devils [demons]: freely ye have received, freely give.

"Provide neither gold, nor silver, nor brass in your purses.

"Nor scrip [bag or satchel] for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat."

To this our Lord added further instructions regarding their conduct among friends and enemies, and predicted some of the afflictions they would be called upon to endure.  The whole of this commission actually covers all of Matt. 10 (See 11:1).

Surely this commission is not our "great commission," but if we had been among the twelve apostles when these directions were given we would certainly have considered them a "great commission."

The command to confine their ministry exclusively to Israel would not have seemed strange to them, for this was based on the well known Abrahamic Covenant that through Abraham's multiplied seed the nations should be blessed (Gen.22:17,18 cf. Acts 3:25,26).  Moreover, the prophets had repeatedly predicted that the nations would find blessing and salvation through redeemed Israel.  Not until Israel was saved could blessing flow through her to the Gentiles (Isa. 59:20-60:3, Zech. 8:13).

It was perfectly normal, then, that our Lord should send the apostles first to the house of Israel exclusively.  Indeed, He had emphatically declared concerning His own ministry:

". . . I AM NOT SENT BUT UNTO THE LOST SHEEP OF THE HOUSE OF ISRAEL" (Matt. 15:24).

This doubtless was taken for granted by those who recognized Israel as the chosen nation.  The apostle Paul, looking back some years later, wrote:

"Now I say that JESUS CHRIST WAS A MINISTER OF THE CIRCUMCISION for the truth of God, TO CONFIRM THE PROMISES MADE UNTO THE FATHERS:

"AND THAT THE GENTILES MIGHT GLORIFY GOD FOR HIS MERCY; as it is written, For this cause I will confess to Thee among the Gentiles, and sing unto Thy name.

"And again He saith, Rejoice, ye Gentiles, with His people" (Rom. 15:8-10).

Mark well the details of this millennial promise.  It is mercy to the Gentiles but the fulfillment of promises to Israel.  The Gentiles will indeed rejoice "with His people," but not until His people themselves have come to rejoice in Him.  Thus the Lord had come, first of all, "to save HIS PEOPLE from their sins" (Matt. 1:21), and He was now sending the twelve apostles forth as His co-workers.

In harmony with all this the twelve were commissioned to proclaim the kingdom of heaven "at hand" and were given power to work miracles as the signs of the long-promised blessing (cf. Isa. 35:5,6).  Surely they must have considered this a great commission.

In order to facilitate a comparison of this commission with the two to be considered later on, we will list the outstanding details by number:

1.  Under this commission the apostles were sent to the nation Israel exclusively (Matt. 10:5,6, cf. 15:24 and Rom. 15:8).

2.  Under this commission the kingdom was to be proclaimed "at hand" (Matt. 10:7).

3.  Under this commission the apostles were given miraculous powers (Matt. 10:8).

4.  Under this commission they were not to lay up provisions for the future (Matt. 10:8-10, cf. 5:42, Luke 12:32,33).

5.  Under this commission repentance and baptism were required for the remission of sins.  While water baptism is not mentioned in this particular passage, it is clear from the whole record that our Lord and His apostles, like John the Baptist, proclaimed the kingdom and required repentance and baptism for the remission of sins (See Mark 1:4 and cf, John 4:1,2).
 
 

After our Lord's death and resurrection He gave the apostles (excepting Judas Iscariot) a greater commission.  This has come to be called, erroneously, "the great commission," "our Lord's last commands" and "our marching orders." From this error has sprung much of the prevailing discord over water baptism, physical and political signs, etc.

This new commission was in fact no departure from the prophetic program; it was a further development of it.

In the records of our Lord's command to go and preach "the gospel," there is no indication that He meant a different gospel from that which they had been preaching.  And, remember, their gospel (good news) concerned Messiah and His kingdom.  It is specifically and repeatedly called "the gospel of the kingdom" (Matt. 4:23, 9:35, 24:14, Mark 1:14, Luke 9:2,6, etc.).

To assume that our Lord now sends these apostles to proclaim "the gospel of the grace of God" is wholly unwarranted.  In fact, "the gospel of the grace of God" is not preached nor even mentioned until Paul is raised up and sent forth to declare it (See Acts 20:24, cf. Rom. 3:21-28, Eph. 3:1-3).

Let us now compare the pre- and post-resurrection commissions of our Lord, remembering that both were given to the same group of men:

1.  As the apostles had been sent to one nation alone, they were now sent to all nations, beginning at Jerusalem (Luke 24:47, Acts 1:8).  This was no departure from the former program, but a further development of it, for our Lord had dealt with Israel so that they might become a blessing to all nations.

Now it was assumed that Israel would accept her risen Messiah and that the program would go on.

2.  Under this commission the kingdom, formerly proclaimed "at hand," was actually offered for Israel's acceptance (Acts 2:36-39, 3:19-26).  Here again is a further development of the same program.

3.  Under this commission Christ's disciples were given greater miraculous powers than before (Mark 16:17,18, John 14:12, cf. early Acts).  Again a further development of the same program.

4.  Under this commission the whole Pentecostal church actually had all things common.  Read carefully, Acts 2:44,45, 4:32-37 and see how this too is a further development of the same program.

5.  Under this commission repentance and baptism were required for the remission of sins and the Holy Spirit thereupon bestowed (Mark 16:16-18, cf. Acts 2:38).  Once more, a further development of the same program.

What a mistake to call this "the great commission" and "our marching orders"!  How pathetic to see sincere believers vainly trying to carry out this commission and these orders!  Worst of all, what confusion, division and heartache this blunder has brought into the church, not to mention the effects upon the unsaved who stand by and wonder.

If this commission embodies God's program for today, how shall we answer the Seventh Day Adventist when he teaches legalism from Matt. 28:20 and Matt. 23:2,3, or the so-called "Disciples of Christ" when they teach baptismal salvation from Mark 16:16, or the Pentecostalists when they insist from Mark 16:17,18 that miraculous powers are the signs of true faith, or Rome when she quotes John 20:22,23 and insists on the right to remit sins?
 
 

"Wherefore henceforth know we no man after the flesh: Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more.

"Therefore if any man be in Christ, he is a new creature [creation]: old things are passed away; behold, all things are become new.

"And all things are of God, who hath reconciled us to Himself by Jesus Christ, AND HATH GIVEN TO US THE MINISTRY OF RECONCILIATION;

"To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; AND HATH COMMITTED UNTO US THE WORD OF RECONCILIATION" (II Cor. 5:16-19).

If the records of the so-called "great commission" did contain our Lord's "last commands" they would indeed be "our marching orders," for the latest orders of the commanding officer are the ones to be obeyed, but it is not a fact that the "great commission" embodies our Lord's "last commands." After His ascension the rejected Christ spoke again from His exile in heaven and gave another and greater commission to Paul and to us.  Again and again the apostle speaks of the dispensation of grace committed to him by the glorified Lord Himself.

In determining which of our Lord's commissions is for our obedience, we should ask ourselves two questions:

1.  Why did God raise up Paul, another apostle, some time after Matthias had been chosen, according to Scripture, to make up the number of the twelve?

2.  Why, after having been commanded to go into "all the world" (Mark 16:15) to make disciples of "all nations" (Matt. 28:19), did the twelve apostles remain at Jerusalem (Acts 8:1) and why did they, through their leaders, later agree to confine their ministry to Israel, while Paul went to the Gentiles (Gal. 2:9)?  Were they all out of the will of God or was a change in dispensation taking place?  The answer can only be that a change in dispensation was taking place.

At the very heart of the great revelation to Paul lies God's gracious offer of reconciliation, made to a world at enmity with His Son and Himself.  The proclamation of this glorious message is our great commission for, as we have seen above, the apostle says: "God . . . hath committed unto us the word of reconciliation" (II Cor. 5:19).

This offer of reconciliation by grace through faith is the heart of "the gospel of the grace of God." After the nations, and even the nation, had turned against God, He did something remarkable.  He replied to the brutal murder of Stephen by saving Saul, the leader of the persecution against the Pentecostal church and the personification of Israel's (and the world's) spirit of rebellion.  Thus "Where sin abounded, grace did much more abound, THAT. . . GRACE MIGHT REIGN" (Rom. 5:20,21).

Saul's conversion was the first step in the ushering in of the reign of grace, for he writes by inspiration:

"And I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry:

"Who was before a blasphemer, and a persecutor, and injurious; but I OBTAINED MERCY, because I did it ignorantly in unbelief.

"And THE GRACE OF OUR LORD WAS EXCEEDING ABUNDANT, with faith and love which is in Christ Jesus.

"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

"HOWBEIT FOR THIS CAUSE I OBTAINED MERCY, THAT IN ME FIRST [CHIEFLY] JESUS CHRIST MIGHT SHOW FORTH ALL LONGSUFFERING, FOR A PATTERN TO THEM WHICH SHOULD HEREAFTER BELIEVE ON HIM TO LIFE EVERLASTING" (I Tim. 1:12-16).

Thus, as it became necessary to set Israel aside, God demonstrated the riches of His grace by saving her leader in the rebellion and sending him forth with an offer of grace to all men everywhere. "The casting away of them [Israel]" and "the reconciling of the world" go together (Rom. 11:15).

"For God hath concluded them all in unbelief, THAT HE MIGHT HAVE MERCY UPON ALL" (Rom. 11:32).

The message of reconciliation also lies at the very root of the truth concerning the body of Christ.  Indeed, it is by the reconciliation of Jews and Gentiles to God that the body is formed:

"That He might RECONCILE both unto God in ONE BODY by the cross, having slain the enmity thereby" (Eph. 2:16).

From this it follows that the message of reconciliation is a vital part of the mystery, for the formation of the body was a mystery until revealed to and through Paul.

It was God's revealed purpose to bless the world through the rise of Israel (Isa. 60:1-3) and this purpose will yet be accomplished.  But it was God's hidden purpose to bless the world through the fall of Israel, and this is now being accomplished (Rom. 11:11,12,15).

The glorious truth that God would usher in a reign of grace (Rom. 5:21), casting aside all distinctions to save believing Jews and Gentiles (Rom. 11:32), and to reconcile them to God in one body (Eph. 2:16), in Christ (Eph. 2:15), seated in the heavenlies (Eph. 2:6), was never once prophesied since the world began, though it was purposed by God before the world began (Eph. 1:4-9).

The proclamation of the glorious message of reconciliation, by which the body is formed, is our great commission.  In comparing it with the two earlier commissions to the twelve, we should note the following:

1.  Under this commission we, with Paul, are sent to all men, without distinction (II Cor. 5:14-21).

2.  Under this commission Christ's return to judge and reign is held in abeyance, and reconciliation is offered to God's enemies everywhere (II Cor. 5:16,19, cf. Rom. 11:25, Heb. 2:8,9).

3.  Under this commission miraculous powers have been withdrawn (Rom. 8:23, II Cor. 4:16, 5:1,2, 12:7-10, I Tim. 5:23, II Tim. 4:20).

4.  Under this commission the "sell all" and "lay not up" order has been rescinded (II Cor. 12:14, I Tim. 5:8).  Indeed, the apostle even had to take up offerings for those at Jerusalem who had sold all and were now beginning to lack (See Acts 4:34 and cf. Acts 11:27-30, Rom. 15:26, I Cor. 16:1-3).

5.  Under this commission faith alone is required for salvation (II Cor. 5:18-21, Rom. 3:21,24-28, 4:5, Eph. 2:8-10, etc.).

6.  Besides all this, particular attention should be given to the words:

"Wherefore HENCEFORTH KNOW WE NO MAN AFTER THE FLESH: YEA, THOUGH WE HAVE KNOWN CHRIST AFTER THE FLESH, YET NOW HENCEFORTH KNOW WE HIM NO MORE" (II Cor. 5:16).

The word "henceforth," or from now on, is most significant here.  It cannot be denied that prior to this men had been known or recognized after the flesh.  Our Lord had originally instructed His apostles not to go to the Gentiles or the Samaritans, but to go only to "the lost sheep of the house of Israel," and had insisted that He Himself had been sent to none but "the lost sheep of the house of Israel" (Matt. 10:6, 15:24).  Even under His second great commission, after His resurrection, our Lord had instructed the apostles to minister first to the people of the favored nation and Peter was called to account for ministering to the Gentile household of Cornelius.

As to knowing Christ after the flesh: had they not known Him after the flesh as they thronged Him (Mark 5:31), as He ate with them (Luke 15:2), as He touched them and made them whole (Luke 4:40)?  Did they not know Him after the flesh when they nailed Him to the tree (John 19:16-18)?  Did they not know Him after the flesh when Thomas was invited to feel the wounds in His hands and His side (John 20:27)?  Does not John testify that they had "seen" Him with their eyes, had "looked upon" Him and had "handled" Him (I John 1:1)?  Did they not still know Him after the flesh even after the ascension, when Peter declared to the house of Israel that God had raised Him from the dead to sit upon the throne of David (Acts 2:30,31)?

But now Paul declares by revelation: "Though we have known Christ after the flesh, yet now henceforth know we Him no more." Does this not indicate a change in dispensation?

We now know Christ as the One in whom all fullness dwells (Col. 1:19), even all the fullness of the Godhead (Col. 2:9).  We know Him as the One who has been exalted far above all (Eph. 1:20,21, Phil. 2:9-11) and now sends forth His ambassadors to offer the riches of His grace to all who will receive.

The first two great commissions were originally given to twelve men because the promises to Israel, with her twelve tribes, were in view.  The third great commission was originally given to one man because there was one God, one lost world, one Mediator and one body in view.

What a high and glorious mission is ours to proclaim the gospel of the grace of God and the offer of reconciliation!  How we should hasten to carry it out!  How the love of Christ for His enemies should constrain us to plead with men to be reconciled while it is still "the accepted time" (II Cor, 5:20,21)!
 
 

1.  What is the term "great commission" generally understood to mean?

2.  What bearing is this commission supposed to have on us today?

3.  How are the records of the "great commission" generally dealt with from the pulpit?

4.  What happens when these records are studied with a view to carrying out the "great commission"?

5.  Name three outstanding Christian leaders of the past generation who did not believe that the commission recorded in Matthew is our commission?

6.  Name three such leaders who held to different records of the "great commission" as for our obedience, and state which record each chose.

7.  What is strained and unnatural about the view that certain of these records contain our commission, while others do not?

8.  How would you prove that all the records of the "great commission" applied directly to those living then?

9.  Explain how all the records of our Lord's commission harmonize with what the apostles actually did as recorded in early Acts.

10.  To whom did our Lord command the apostles not to go in His first great commission?

11.  To whom, exclusively, did our Lord say He Himself was sent at that time?

12.  Why was this?

13.  What gospel were the twelve to preach under this first commission?

14.  Name two other details of Christ's first great commission to the twelve.

15.  When was the next great commission given to the apostles?

16.  Explain how this commission was not a departure from, but rather a further development of, the first great commission.

17.  Give Scripture to show what our great commission is.

18.  When and to whom was this commission first given?

19.  What gospel are we to proclaim under this commission?

20.  Name three points of contrast between our great commission and the so-called "great commission."