Church of Christ Studies

The Great Commission

It has already been announced from this platform, and also from the papers, that the subject for discussion tonight is "The Great Commission." In order that you may get the facts in your mind at the very outset, I want to quote to you just what the Bible has to say, and thus in just as simple a manner as I possibly can, I want to analyze the statements therein found, believing as I firmly do that you are properly prepared in heart and mind for this study.

 

In Matt. 28:19, 20 there is this story: Jesus Christ, speaking unto the apostles, said: "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world."

 

As reported in Mark 16:15, 16, it is after this fashion: "And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

 

As given in Luke 24:46, 47, it is as follows: "And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."

 

Now, if you will hold these passages thoroughly in mind, I want to analyze with you honestly and thoughtfully and if possible to get not only the truth, but the whole truth as incorporated in these three accounts. But before I do that, I think that you may be better prepared to appreciate it by a little bit of review of the things that preceded.

 

Religion is of Divine origin, and let us remember that the first religion ever established on earth was purely of a family sort and type, there being just a few people back in the early morning of time. God Almighty saw fit to inaugurate a system wherein the father of the family was ordained as a priest in the home; and wherever they chanced to go, he could stop and erect an altar where they could offer sacrifices, assured that it would meet with Heaven's approval.

 

Thus the matter continued down the line for twenty-five hundred years, until Jehovah saw fit to call his people out from bondage in Egypt and lead them by the hand of Moses across the Red Sea and bring them to the foot of Mount Sinai. While Moses and Joshua were on the summit thereof, God instituted a national religion. Instead of building an altar wherever man chanced to be, God suggested: "I will build for the people a tabernacle, a house of God, builded upon a silver foundation. I will record my name, and those of you that wish to worship Jehovah will have a certain place to which you may go."

 

That, ladies and gentlemen, was the inauguration of that system known as Judaism, that lasted from Mount Sinai down to bleeding Calvary, a period of fifteen hundred years.

 

In the year 1095 B.C. there was a kingdom established, gratifying very largely the desires of Israel. Saul became the first king. Forty years from that date David became king of Israel and reigned another forty years, followed by his son, Solomon, for still another forty years, at the expiration of which time 975 B.C.—very unfortunately, as we view it, the kingdom was divided. Ten tribes went down to Bethel, following the leadership of Jeroboam. The other two tribes—Judah and Benjamin—led by Rehoboam, remained faithful to God's order, worshiping at Jerusalem. The ten tribes, under a reign of nineteen kings, continued until B.C. 721, when they were swallowed up by the Assyrian nation, like unto whom, in their idolatrous ways, they had become.

 

But the two tribes lasted until the year 606 B.C., when the greatest battle of all history back there was fought, when old Nebuchadnezzar, of the east, king of Babylon, met Pharaoh-necho, then king of Egypt, at Carchemish, near the Euphrates, and there the battle raged as to which one of these two monarchs should sway the scepter of authority over mankind.

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The victory was gained by the eastern king, after which he swept down upon Jerusalem in the reign of Jehoiakim and held them in subjection for nineteen years, at the close of which time, Zedekiah, the last of the house of David, rebelled. King Nebuchadnezzar had the old gentleman's eyes put out, desecrated the temple, and carried away the sacred vessels therein, together with the most of the people, into Babylon, to finish out a period of captivity of seventy years—fifty-one years longer than they had hitherto been in subjection. At that time the house or the tabernacle of David fell down and passed into ruins.

 

Time rolled on, and in the year 536, by the decree of old Cyrus, the Jews came back from Babylon and began rebuilding the walls of Jerusalem under the splendid leadership of Nehemiah. Another five hundred years go by, during which time the Jews are subject to various nations, when, in the providence of God, John the Baptist, forerunner of Christ, the one who was sent to bear witness of the true Light, appeared, announcing a message unto the people then living, calling their attention to their indulgences, to their selfish gratifications, begging them to repent and reform from such, for he declared that the kingdom of God was at hand. Soon after he was put in prison, our Lord himself, having been, if you please, acknowledged by the God of the universe, likewise took up the work laid down by John, and began to preach unto the people: "Repent: for the kingdom of heaven is at hand." He selected twelve and sent them out upon a mission that was restricted and narrowed in its application: "Go not into the way of the Gentiles, nor 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." Then he sent the seventy and likewise bade them to tell the people that God's kingdom was come nigh. All of this was but preparatory for the transition out of a national and into an international and world-wide religion.

 

When at last the Savior died on the cross, he blotted out the handwriting of ordinances that was contrary and against them and took it out of the way. He tore down the middle wall of partition between Jew and Gentile, having abolished in his flesh the enmity, even the law of the commandments contained in ordinances, that he might make thereby in himself of the twain—Jew and Gentile—one new man, so making peace, and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.

 

Having spent three days and nights in Joseph's new tomb, he burst the doors thereof on the third day and came forth triumphant over the powers of the Hadean world, disclosing his identity to those round about, until at the end of forty days he led his apostles out to the heights of Galilee and there announced unto them a system of religion that was not narrowed down to a family nor even limited by national ties, but that was world-wide, that was heavenborn, that had been bought by the precious blood of the Son of God himself. The twelve having been selected, he gave them the most sacred charge ever couched in human words or delivered to mortal man. The salvation of the souls of men is the objective toward which all things are bound and toward which everything is converging. The one supreme object to be accomplished is the remission of sins, the saving of men and women, and the increasing of the kingdom of God and his Son, Jesus Christ.

 

Hence, as is recorded by Matthew, he is declared to have said: "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world."

 

There are some things in this commission, as a secondary matter, addressed unto them who at first obedience became members of his body, that do not properly come into the discussion to-night, and so I pass that by for the time being. I must suggest to you the fundamental things therein as I conceive to be applicable to an alien sinner. The first obligation that rests upon the church of God to-night and upon every Christian is that we are to go; and let me drop this thought, that a body of religious people that is not missionary in heart, in sentiment, in theory, in practice, is not the body after the New Testament fashion.

 

But, in addition to that, Christ said: "Go ye therefore, and teach." I submit to you, ladies and gentlemen, that the religion of the Bible is a taught religion; that the Christianity of the book called the "book of God" is a taught Christianity—that is, a thing men learn. Hence, Paul said to Timothy: "Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them." Any system of religion, therefore, that is not based on elementary teaching is unlike the one mentioned and referred to in this connection. Man stands absolutely unable to direct his own steps. He is launched out upon the great ocean of time, unable by his own inherent powers to steer his bark safe to the harbor. God says, therefore: "I want you apostles, when the Holy Spirit shall have come upon you, to go and teach; for it is written, They shall all be taught of God. Every man, therefore, the hath heard and bath learned of the Father cometh unto me."

 

But I know quite well that you cannot teach very much unless you have somebody to whom the teaching is addressed, and the commission furnishes the answer unto that demand: "Go ye therefore, and teach all nations." Go, teach all the races and classes of humanity everywhere. But, Matthew, what do you want us to teach? And you know, my friends, that Matthew did not tell. He did not say whether to preach or teach Democracy or Republicanism, and for that reason I leave a blank here and pass on.

 

But Matthew did not suggest whether people ought to believe or disbelieve it—simply made no mention thereof; and so another blank. Neither did Matthew say one word on earth about whether people ought to turn toward him and repent of their sins; and so I leave a third blank, and pass to the next declaration, anxious to find out just what is said.

 

Note: "Go ye therefore, and teach all nations." Then what? Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Well, Matthew, what for? Why baptize them? Matthew did not tell, nor will I—just yet. Well, Matthew, where shall we begin—at Nashville, Knoxville, Chattanooga, or where? Matthew is as silent as the stars above regarding that specification.

 

The point I want to get before you is this: Just to have and to hold in your minds if possible the various items and stipulations by each of these characters mentioned, and at the close of the investigation I want to strike a line and make a summary of what each of the witnesses shall have to say. I think that is about the way our lawyers proceed in a suit pending. If they have some two or three witnesses, they call them in and have them duly sworn and then placed upon the witness stand. They make note of each point therein mentioned and each item to which they give evidence; and when this one is through, they bid him to stand aside and bring in No. 2; and then they bring up items of a like nature as we do in the schoolroom in compound numbers, until the entire list is finished, and at the close thereof the lawyer rises and says: "Gentlemen of the jury, here is the truth, the whole truth, as told by these witnesses." And upon that he makes his pleadings and expects a verdict according to the evidence and law presented.

 

Just so to-night may I have, if possible, Matthew, Mark, and Luke after the same fashion? Matthew declares they were to teach, and that all nations are to be subjects thereof. Not only so, but the taught were to be baptized. In what name? In the name of the Father, the Son, and the Holy Ghost. But he did not declare for what purpose, he did not announce where it was to begin; and, furthermore, regarding the things applicable to a sinner this deponent saith not.

 

Well, will you help me to study that just a little further? It seems to me to be absolutely plain. I know that I know what it says. I know that you know without any question whatever. I presume there are thousands of people in this audience to-night that could quote what Matthew declared. But we are a wonderful people in trying to explain things according to our peculiar fancy.

 

There are those that say: "Of course Matthew thus testified, but the baptism mentioned by him is not the baptism that is practiced in this country in a pool of water, or it is not water baptism at all, but that has reference to Holy Ghost baptism."

 

Well, maybe you might be mistaken about that. Perhaps there is some room for doubt, if not positive proof and genuine evidence to the contrary. I think I can say to you truly to-night that, while there are thousands of things I do not know, I believe there is one thing I do know—namely, that the baptism spoken of by Matthew in the commission is not a baptism of the Holy Spirit. Why do I thus speak so positively? First of all, it is the baptism that is rendered in the name of the Holy Spirit and by his authority; but I think that is not conclusive. I want to call your attention to the fact that the baptism mentioned in this commission was a baptism to be administered by man. The same apostles that were to do the going were likewise to do the teaching, and the same ones that God commanded to teach he likewise commanded to do the baptizing; and if I were in the schoolroom, I would just ask the boys and girls to designate the subjects of these words: "Go." Who? "Ye." Who, "ye?" "Ye apostles—go and teach." Who teach? "Ye apostles—and baptize." Who baptize? "Ye apostles." But you say: "That is perfectly true; but what has that to do with it?" My friends, it settles the question beyond a shadow of a doubt; for no man that ever did or ever will live ever administered Holy Ghost Baptism. Since it is true that the baptism of the commission was to be administered by man, it follows, as the night follows the day, that it was not a baptism of the Holy Spirit; for, notwithstanding the fact that John the Baptist was filled with the Holy Ghost from his mother's womb, he says: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." Since this baptism in the commission was administered by man, it is evidence beyond a shadow of a doubt that it is not the baptism of the Holy Spirit.

 

But I have had people to suggest another thing to me, and I always appreciate the kindly suggestions of anybody, regardless of how much we might differ. As a matter of fact, I think it rather a reflection upon us that we cannot even differ in political, social, or religious matters without becoming offended. Some of the best friends I have do not believe as I do on certain questions, but I appreciate their honesty and sincerity. But here is the objection sometimes raised: "I have been told that baptism is a duty that belongs to Christian people and is not a duty obligatory upon the sinner." Well, I want to ask a question or two right here. Can you think, ladies and gentlemen, of a single, solitary Christian duty on earth that a man can perform just one time and get a clear receipt from future obligation? Is prayer a Christian duty? Certainly. Can I pray one time and settle up my account along that line? "O. no," somebody says; "that recurs." Well, is the Lord's Supper a Christian duty ? "Yes." Do we do that just one time only? O. no. Is giving of my means a Christian duty? It is. Well, can I write my check for one hundred dollars or five hundred dollars, and do you think the Lord would give me a receipt in full of all accounts? I think not. If baptism is a Christian duty, therefore, you must acknowledge one fact—namely, that it stands in a class absolutely by itself, and there is not another single Christian duty under heaven that a man has to perform but one time. The truth is, it is applicable to an alien in becoming a child of God.

 

Now, will you let Matthew stand aside for a moment and let me present Mark in the witness chair for your study? "Mark, what have you to say about it?" He says: "Hardeman, my deposition has been taken, and you will find it upon the files of heaven's chancery; and as I said then, so say I now, and of what I then declared I bid you go and see."

 

Well, now, carefully and quietly let's study. Mark said that the Savior said unto the apostles: "Go ye into all the world." What did Matthew say? "And teach all nations."  Matthew said, "Teach ;" but Mark said, "Preach ;" but they mean one and the same thing. Any man that rises in your midst and expects your careful consideration and courtesy ought to be able to teach something; and if he can teach nothing, he possibly has answered the wrong call and responded to the wrong demand. "Go ye therefore, and preach." Matthew did not say what, but Mark says: "Preach the gospel unto every creature, wherever they chance to be found." That is why I am glad to-night that this section on the left is occupied by the colored race and the rest of the sections by others, for I have never found in God's book where the gospel is limited to any race, country, or clime.

 

Now that much was obligatory upon the twelve.

 

After you shall have preached the gospel unto every creature, "he that believeth and is baptized shall be saved." If that were anything else except a matter of religion, there never would be a single question as to the significance and meaning thereof. What did the Lord say? It is not what I might think it ought to be; it is not a question of what I would have him say or of what my great-great-grandmother might have thought regarding it. That is not the question. What did God say about it? "He that believeth and is baptized shall be saved."

 

Now, to be just a little bit critical along that line, I call your attention to this statement. This is what we call in grammar a "complex declarative sentence," the principal statements of which is this: "He shall be saved." Now, what "he?" If the Lord had put no modifying thought therein, I would suggest just any "he," wherever you might find him, a universal salvation everywhere—"he shall be saved." But that is modified, if you please, by what we call a "limiting" or a "restrictive" clause, and it is a certain "he." Out of all the sons and daughters of men on earth, Jesus Christ picked out one class, accurately described, variously detailed, and made the declaration that "he shall be saved." What "he?" The "he" that believeth and is baptized.

 

"Lord, did you say, 'He that believeth shall be saved?' "  "No." "Did you say, 'He that is baptized shall be saved ?' " "No." "Well what did you say?" "I said, 'He that believeth and is baptized.' That is the man that shall be saved."

 

Now, Christ was not talking about an innocent babe. He had not in mind an irresponsible idiot. He did not include in that an untaught heathen. He had in mind a man that was accountable to God, a man that heard the truth, a man that could understand and appreciate the truth, and announced the terms of salvation unto the man in the language that is mentioned. "He that believeth and is baptized shall be saved."

 

There are two thoughts equally joined, coordinately so, joined together as a supplement the one to the other, indicative of additional ideas. Let me make to you this statement: that whenever and wherever salvation is promised unto man on certain named conditions, while there may be more conditions implied, there can never be less than those stipulated. Jesus Christ bound together faith in the Son of God and baptism in his name. I did not write that, none of my brethren, nor any general assembly or legislative body on the face of the earth. That declaration came from the Son of God Divine, and I must meet it at the everlasting judgment.

 

Sometimes when I am called upon to perform a marriage ceremony, I wind up the matter with this kind of a statement, "What God hath joined together, let no man put asunder;" and that is well taken, too. All right; let's try it. "He that believeth [item No. 1] and is baptized [item No. 2] shall be saved [item No. 3]." What did God join together? Faith and baptism. And now let me repeat the final part of the marriage ceremony: "What God, therefore, bath joined together, let not man put asunder." Heaven has never authorized the divorce or the parting of those two statements, and as long as time shall last that statement will be in God's book exactly as it is therein put.

 

Now, will you watch the statement? "He that believeth [the first point] and is baptized [the second point] shall be saved." Just allow me to say this: If you will take away the word "salvation" and put a thousand dollars in its place, we would have some baptizing in Nashville, just as sure as you are here. Suppose the passage read: "He that believeth and is baptized shall receive a thousand dollars." I think, ladies and gentlemen, I know enough about humanity to know just what would happen in this splendid city. Why not, my friends, with equal thought and equal analysis and reasoning, understand that God Almighty has placed salvation at the end of obedience to his will?

 

But, Mark, where shall we commence? Now, Mark didn't say, and so I pass it again.

 

But let me introduce to you Luke as the third witness. Luke says: "Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." I have learned two things additional to the evidence of Matthew or Mark. What they said can be absolutely true, and yet Luke's supplement "hereunto.

 

Luke injects into the commission as given by the Savior the item of repentance; and, therefore, a gospel sermon to-night that leaves repentance out is a sermon and a gospel that is mutilated. A sermon to-night with faith left is not the gospel commanded by Christ to be preached unto all the world and to every creature.

 

Where begin, Luke? "At Jerusalem." Hence, after Jesus Christ had given the commission, I am not surprised that he said: "Go to Jerusalem, and there tarry until you be endued with power from on high." There is too much at stake for it to be left to men unguided and unaided by inspiration. Hence, go and wait for the promise of the Father, which, saith he, ye have heard of me. They went to Jerusalem and waited for the coming of the Holy Spirit; and when Jesus wended his way back to glory and had dispatched the Spirit from heaven to earth to consummate the work of redemption by him begun, the apostles began to speak with other tongues as the Spirit of God gave them utterance. And having explained unto the multitudes assembled the miraculous doings of the day, Peter said: "Ye men of Israel, hear these words." I want you to know, my friends, how Peter understood and applied that commission; and be it remembered also that it was a fine occasion for its beginning, for these were Jews, devout men, out of every nation under heaven, that had there assembled. So Peter said: "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

 

What is Peter doing? Preaching the gospel of the Son of God, announcing the first fact therein—they had killed the Christ and with wicked hands had crucified the Savior of the world.

 

He next speaks of the fact that he has been buried, but that it was not possible that he should be holden of death; therefore God hath raised him up. What for? For to sit on David's throne--David's tabernacle rebuilded, which from the days of Zedekiah had lain in waste; but, indeed, of the seed of David, God had raised up his Christ to sit on his throne and sway the scepter of authority over the entire realm of mortal man.

 

Hence, he finally concludes by saying: "Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. . . . This Jesus hath God raised up, whereof we all are witnesses.

 

Therefore let all the house of Israel know assuredly, that God bath made that same Jesus, whom ye have crucified, both Lord and Christ."

 

Thus Peter preached the gospel, guided by inspiration; and when it went home to the hearts of the people, they were pierced, they were pricked, they were cut to their hearts, and said unto Peter and the rest of the apostles; "Men and brethren, what shall we do?" Now, note that Peter said unto them: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all them that are afar oh, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: 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." And so on. The last verse suggests that God added unto the church day by day such as were being saved.

 

Thus, ladies and gentlemen, have I tried to present to you the full statement as recorded by each of the characters, respecting the wonderful commission given by God to men.

 

With the same old gospel preached tonight, with the Savior's love, with God's mercy, with heaven's interest, with the Spirit pleading, I beg of you in this presence to believe on the Lord with all your heart, to renounce that stubborn will, to turn your back upon the past, to confess with the mouth that which I trust you believe in your heart, and then to walk down into the water and there be buried, and rise determined to walk in newness of life. I bid you come to-night and give me your hand, give God your heart, and start out toward "the city which hath foundations" while all things are well.