Welcome to 2024. I hope everyone had an enjoyable Christmas and New Year. I missed the first sermon in this series, New Year's Eve. However, we kick off the first Sunday of 2024 with the last few passages in the book of Matthew. Let's get right into it.
16But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated.
17When they saw Him, they worshiped Him; but some were doubtful.
18And Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth.
19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
20teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."
Matthew 28:16–20 (NASB95)
I have quite a few comments on the scripture and a lot of Greek words I want to dig into on this one. What hasn't struck me until now, and my first note, is in verse 16 where the King James Version has a slightly different reading.
16Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
Matthew 28:16 (KJV 1900)
"…where Jesus had appointed them." I didn't understand this. I have a lot of Greek words I wanted to dig into, but "appointed" or "designated" wasn't one of them. I did look it up, and it reads "arranged or assigned." So, I read Haley's Bible Handbook's entry.
It didn't occur to me until this moment that this is the risen Christ speaking to them. The risen Jesus told them to go to the mountain and where to go on that mountain. When the Great Commission is given to the Disciples, it is a glorified and risen Christ making this commandment. While the words of Jesus carried more weight and should for us today, these seem to be more so now that I realize they are the last ones given to the disciples and from a man who is now recognized as the incarnate God on earth, Emmanuel, God with us. I'm not sure why I didn't recognize that, but I do now.
That realization above puts even more weight on my note for verse 17, which reads, "…but some doubted." How can you doubt when you see the man risen from the dead, marked with the nails and wounds from the cross, and glorified to rise into Heaven? I get how Thomas doubted, but he repented from his doubt when he saw Jesus. These people have seen the risen Lord appear in their midst through locked and barred doors, perform miracles, not the least of which is coming back from the dead Himself, and be showered with the Holy Spirit. How do they doubt? I suppose it is the nature of Man that we should not believe the truth.
Let's get into the first Greek word. Verse 18 has Jesus telling His disciples He has "all power." What does that mean exactly, all? Let's see what the Greek word says.
Greek Strong's Number: 3956
Greek Word: πᾶς
Transliteration: pas
Phonetic Pronunciation: pas
Root: including all the forms of declension
Cross Reference: TDNT - 5:886,795
Part of Speech: adj
Vine's Words: All, Every, Everyone, Everything, Whole, Wholly, Wholesome
Usage Notes:
English Words used in KJV:
all 748
all things 170
every 117
all men 41
whosoever 31
everyone 28
whole 12
all manner of 11
every man 11
no + <G3756> 9
every thing 7
any 7
whatsoever 6
whosoever + <G3739> + <G302> 3
always + <G1223> 3
daily + <G2250> 2
any thing 2
no + <G3361> 2
not tr 7
miscellaneous translations 26
[Total Count: 1243]
including all the forms of declension; apparently a primary word; all, any, every, the whole:- all (manner of, means), alway (-s), any (one), × daily, + ever, every (one, way), as many as, + no (-thing), × thoroughly, whatsoever, whole, whosoever.
James Strong, "Πᾶς," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
What does the word "declension" mean? I had to look that up, too. Here it is.
declension
dih-klen-shuhn
noun
1. Grammar.
a. The inflection of nouns, pronouns, and adjectives for categories such as case and number.
b. The whole set of inflected forms of such a word, or the recital thereof in a fixed order.
c. A class of such words having similar sets of inflected forms: the Latin second declension.
2. An act or instance of declining.
3. A bending, sloping, or moving downward: land with a gentle declension toward the sea.
4. Deterioration; decline.
5. Deviation, as from a standard.
It means all forms of the word. It means exactly what we think it means. All means all. Jesus used a Greek word, telling them He had complete and total power. Nothing was or is withheld from Him. He can do everything and anything. He is omnipotent. He is God because only God can do everything, having all power.
The next word is at the beginning of verse 19. Jesus tells His disciples to go and "teach." What does that verb mean, to teach?
Greek Strong's Number: 3100
Greek Word: μαθητεύω
Transliteration: mathēteuō
Phonetic Pronunciation: math-ayt-yoo’-o
Root: from <G3101>
Cross Reference: TDNT - 4:461,552
Part of Speech: v
Vine's Words: Disciple, Instruct, Instruction, Instructor
Usage Notes:
English Words used in KJV:
teach 2
instruct 1
be disciple 1
[Total Count: 4]
from <G3101> (mathetes); intransitive to become a pupil; transitive to disciple, i.e. enroll as scholar:- be disciple, instruct, teach.
James Strong, "Μαθητεύω," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
This Greek word builds on its root and carries that flavor forward. The root is mathetes (Strong's Word 3101), meaning becoming a pupil or learning. Before one can teach, one must be a pupil and learn. We can take from this that to "make disciples," one must first be made into a disciple.
I can tell you from personal experience that the road to becoming a disciple is long and difficult, especially when you don't think anyone has anything they can teach you. Pride is a vicious thing. It is not a tool of the risen Lord. It is a tool of Satan, and it gets in the way, slows things down, and complicates what might otherwise be a simple task. It is to be avoided in all settings for every reason.
So, all means all. Nothing is held back from Jesus. He is capable of doing anything we can conceive of. That is a lot of power. To repeat the phrase, it is all power under heaven and in earth.
The next word starts fights in some churches. Arguments erupt around the mere mention of this word. That word is "baptizing."
For Methodists, Baptism and Holy Communion are the two sacraments we hold. The others are dogmatic rights many feel strongly about, such as marriage, but it is not a sacrament in the United Methodist Church. For clarity, a sacrament is defined as follows:
sacrament
sak-ruh-muhnt
noun
1. Ecclesiastical. a visible sign of an inward grace, especially one of the solemn Christian rites considered to have been instituted by Jesus Christ to symbolize or confer grace: the sacraments of the Protestant churches are baptism and the Lord's Supper; the sacraments of the Roman Catholic and Greek Orthodox churches are baptism, confirmation, the Eucharist, matrimony, penance, holy orders, and extreme unction.
2. (often initial capital letter)Also called Holy Sacrament. The Eucharist or Lord's Supper.
3. The consecrated elements of the Eucharist, especially the bread.
4. Something regarded as possessing a sacred character or mysterious significance.
5. A sign, token, or symbol.
6. An oath; solemn pledge.
Let's look at that Greek word for "baptizing" from verse 19.
Greek Strong's Number: 907
Greek Word: βαπτίζω
Transliteration: baptizō
Phonetic Pronunciation: bap-tid’-zo
Root: from a derivative of <G911>
Cross Reference: TDNT - 1:529,92
Part of Speech: verb
Vine's Words: Baptism, Baptist, Baptize, Wash
Usage Notes:
English Words used in KJV:
baptize (76)
wash 2
baptist 1
baptized + <G2258> 1
[Total Count: 80]
From a derivative of <G911> (bapto); to make whelmed (i.e. fully wet); used only (in the N.T.) of ceremonial ablution, especially (technical) of the ordinance of Christian baptism:- baptist, baptize, wash.
James Strong, "Βαπτίζω," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
It is interesting that the Greek word carries the context of being "whelmed," meaning fully wet as written in the Greek definition. When I looked up this word, I learned it is the past tense of the verb "whelm." It should sound familiar, and most of you have already guessed what I will compare it to next.
whelm
welm, hwelm
verb (used with object)
1. to submerge; engulf.
2. to overcome utterly; overwhelm: whelmed by misfortune.
verb (used without object)
3. to roll or surge over something so that it becomes submerged.
In English, when someone cannot decide because they are confused or surrounded by too many choices, they are "overwhelmed." To expand on that word, they are "submerged, engulfed, or overcome utterly." They are submerged by their circumstances and drowning in indecision.
Based on the Greek word used by Jesus in the Great Commission, it was His intention that we "submerge" or "overcome utterly" those we teach. In form only, I think perhaps the sprinklers of the ecumenical world might be incorrect. However, I don't think the Methodist use of sprinkling baptism is not accomplishing Jesus' purpose there. Why do I say that?
10After Jesus called the crowd to Him, He said to them, "Hear and understand.
11 "It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man."
12Then the disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this statement?"
13But He answered and said, "Every plant which My heavenly Father did not plant shall be uprooted.
14 "Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit."
15Peter said to Him, "Explain the parable to us."
16Jesus said, "Are you still lacking in understanding also?
17 "Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated?
18 "But the things that proceed out of the mouth come from the heart, and those defile the man.
19 "For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders.
20 "These are the things which defile the man; but to eat with unwashed hands does not defile the man."
Matthew 15:10–20 (NASB95)
This section of scripture is often misused. It is the liberty we are given by Jesus and a clear separation of the earthly kingdom from the spiritual kingdom. It is a separation of the flesh from Heaven. God is more interested in our heart position and our motivations for why we do things rather than the things themselves. God clearly states He believes there are right and wrong things to do, but He is more interested in why we do those things rather than just doing them. This is why we cannot "earn" our way into Heaven, why we say entry into Heaven isn't about works or a "works-based theology." You absolutely can do all the right things, but you do them for the wrong reasons. When that happens, those "right things" are no longer right in God's eyes, and the person has become "defiled."
I don't know if the converse is true. I don't know that you can do the wrong things for the right motivations, and they are no longer wrong in God's eyes. Based on Jesus' words above in verse 19, I don't think so because we are looking for an excuse to do the "wrong thing" and use "well, I was doing it for the right reasons" as our excuse. Ultimately, it is not up to me but Jesus, who has all the power to forgive and condemn.
Bringing this back to our scripture and passage from the sermon, I absolutely love the vision of "submerging the student in Jesus" as an explanation for how we "teach" and "baptize" in combination. I think "overwhelming with Jesus" is a great idea. That's not what scripture says, but it is what occurred to me as I read, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." That's our next Greek word, too, "Holy Ghost." Let's look at that one. This one is actually two Greek words, Holy and Ghost. The NASB uses "Holy Spirit."
Greek Strong's Number: 40
Greek Word: ἅγιος
Transliteration: hagios
Phonetic Pronunciation: hag’-ee-os
Root: from hagos (an awful thing) [cf <G53>, <G2282>]
Cross Reference: TDNT - 1:88,14
Part of Speech: adj
Vine's Words: Holiness, Holy, Holily, Saint
Usage Notes:
English Words used in KJV:
holy 161
saints 61
Holy One 4
miscellaneous translations 3
[Total Count: 229]
From hagos (an awful thing) [compare <G53> (hagnos), <H2282> (chag)]; sacred (physical pure, moral blameless or religious, ceremony consecrated):- (most) holy (one, thing), saint.
James Strong, "Ἅγιος," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
We may have to look at the root word to understand the Greek behind "holy." The root word seems to add confusion rather than clear up anything. Let's look at hagos.
Greek Strong's Number: 53
Greek Word: ἁγνός
Transliteration: hagnos
Phonetic Pronunciation: hag-nos’
Root: from the same as <G40>
Cross Reference: TDNT - 1:122,19
Part of Speech: adj
Vine's Words: Chaste, Pure, Pureness, Purity
Usage Notes:
English Words used in KJV:
pure 4
chaste 3
clear 1
[Total Count: 8]
From the same as <G40> (hagios); properly clean, i.e. (figurative) innocent, modest, perfect:- chaste, clean, pure.
James Strong, "Ἁγνός," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
The version of the Greek dictionary I rarely use (and did not here) has an interesting turn of phrase on this one, "Free from ceremonial defilement." It wasn't used to further the desires of other gods in a ceremony to them. I like hagnos' use meaning "properly clean." That word "properly" has to have a definition, though meaning proper by who's definition? In this case it is God's definition of what is proper as to what makes something holy or not. Let's look at the second word, ghost.
Greek Strong's Number: 4151
Greek Word: πνεῦμα
Transliteration: pneuma
Phonetic Pronunciation: pnyoo’-mah
Root: from <G4154>
Cross Reference: TDNT - 6:332,876
Part of Speech: n n
Vine's Words: Breath, Breathe, Spirit, Wind
Usage Notes:
English Words used in KJV:
Spirit 111
(Holy) Ghost 89
Spirit (of God) 13
Spirit (of the Lord) 5
(My) Spirit 3
Spirit (of truth) 3
Spirit (of Christ) 2
human (spirit) 49
(evil) spirit 47
spirit (general) 26
spirit 8
(Jesus' own) spirit 6
(Jesus' own) ghost 2
miscellaneous translations 21
[Total Count: 385]
From <G4154> (pneo); a current of air, i.e. breath (blast) or a breeze; by analogy or figurative a spirit, i.e. (human) the rational soul, (by implicaiton) vital principle, mental disposition, etc., or (superhuman) an angel, dæmon, or (divine) God, Christ's spirit, the Holy Spirit:- ghost, life, spirit (-ual, -ually), mind. Compare <G5590> (psuche).
James Strong, "Πνεῦμα," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
The root word, pneo, means breath blowing. God spoke everything into existence. We see the Holy Ghost or Holy Spirit as God's way of communicating with us; that is His voice. It is wholly and completely understandable to see that in light of the Greek word used behind this word. Spirit, Ghost, breath, wind, breeze, or voice are all encompassed in that Greek word. When it is used in conjunction with the word holy, we have something that can only come from God and nowhere else.
Verse 20 starts with the same "teaching," which I had circled again, but is the same as above. The next word is far more interesting. "To observe" is what Jesus commands the disciples and us to teach. What does it mean to teach to observe? Let's look at that word.
Greek Strong's Number: 5083
Greek Word: τηρέω
Transliteration: tēreō
Phonetic Pronunciation: tay-reh’-o
Root: from teros (a watch, perhaps akin to <G2334>)
Cross Reference: TDNT - 8:140,1174
Part of Speech: v
Vine's Words: Charge, Chargeable, Hold, Held, Holden, Hold (take), Keep, Keeping, Observation, Observe, Preserve, Reserve, Watch, Watchers, Watchful, Watchings
Usage Notes:
English Words used in KJV:
keep 57
reserve 8
observe 4
watch 2
preserve 2
keeper 1
hold fast 1
[Total Count: 75]
From teros (a watch; perhaps akin to <G2334> (theoreo)); to guard (from loss or injury, properly by keeping the eye upon; and thus differing from <G5442> (phulasso), which is properly to prevent escaping; and from <G2892> (koustodia), which implies a fortress or full military lines of apparatus), i.e. to note (a prophecy; figurative to fulfill a command); by implication to detain (in custody; figurative to maintain); by extension to withhold (for personal ends; figurative to keep unmarried):- hold fast, keep (-er), (pre-, re-) serve, watch.
James Strong, "Τηρέω," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
To watch, to guard from loss or injury by keeping an eye upon it. To note or fulfill a command; to detain or withhold. Then Jesus adds, "All things whatsoever I have commanded you." Before we talk about what Jesus commanded, and I know where some have already gone with that, let's look at the word "commanded."
Greek Strong's Number: 1781
Greek Word: ἐντέλλω
Transliteration: entellō
Phonetic Pronunciation: en-tel’-lom-ahee
Root: from <G1722> and the base of <G5056>
Cross Reference: TDNT - 2:544,234
Part of Speech: v
Vine's Words: Charge, Chargeable, Command, Enjoin
Usage Notes:
English Words used in KJV:
command 10
give commandment 3
give charge 2
enjoin 1
charge 1
[Total Count: 17]
from <G1722> (en) and the base of <G5056> (telos); to enjoin:- (give) charge, (give) command (-ments), injoin.
James Strong, "Ἐντέλλω," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
The word "enjoin" has an important meaning too. Let's see the English definition of that one.
enjoin
en-join
verb (used with object)
1. To prescribe (a course of action) with authority or emphasis: The doctor enjoined a strict diet.
2. To direct or order to do something: He was enjoined to live more frugally.
3. Law. to prohibit or restrain by an injunction.
To command or prescribe a course of action with authority to do whatsoever Jesus commanded us to do. Likely, the first thing some bring up, and the only one is the following.
29Jesus answered, "The foremost is, 'Hear, O Israel! The Lord our God is one Lord;
30and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.'
31 "The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these."
Mark 12:29–31 (NASB95)
There is a camp in the church that stops reading with this one. They aren't wrong to say this is "the greatest commandment" because Jesus said it Himself in verse 31. Where I take issue with these folks is that they reference this passage as though it gives them license to ignore all the other things Jesus said or commanded, like this one.
17 "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.
18 "For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.
19 "Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.
20 "For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.
Matthew 5:17–20 (NASB95)
Jesus also commanded that nothing of the Law of God should pass away, and anyone who teaches people to "annul" to make of no effect shall be called the least in the Kingdom of Heaven. The people using this scripture, myself included from time to time, swing it like a bat to hit the "love wins" crowd with. We shouldn't. I have in the past, and I should not have. The problem we have is what appears to be a paradox in these two scriptures.
On the one hand, Jesus says those two statements He made "are no greater commandments than these." But on the other hand, He also said, "Not the smallest letter or stroke shall pass from the Law." How do we reconcile these? I think I know.
Jesus' statement in the Matthew 5 passage simply means all God's Laws are true. None of them no longer apply to what is either good or bad in God's eyes. God would like to see His children follow all His laws just like His Son did. How did Jesus do that? Jesus did not participate in, agree to, or contradict any of God's Laws. What Jesus did do was reach out to every person He ever met and offer him or her a better way to live. That better way to live was not based on simply declaring, "I believe in Jesus Christ as God," and then doing whatever you wanted to do. That better way is to make that statement and then try to change how we live to conform to that better way. What does that mean?
It means learning what God thinks is right and wrong and changing our lives, ways of thinking, and actions to conform to what God thinks instead of making excuses to be accepted by others. That means walking God's path, even when it's hard.
Remember this section of scripture because it will be important when we get to the next segment of breaking down the sermon. Pastor Lee had a very interesting point I had never considered that goes along with the second half of verse 20. The King James Version is slightly different from the NASB. I'm going to give you both here.
20teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."
Matthew 28:20 (NASB95)
20Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
Matthew 28:20 (KJV 1900)
I first had "I am with you" circled for investigation. In the Greek, the words behind this small phrase mean exactly what it says. I, referring to Jesus, am present tense, with, as in together, you meaning "the disciples" who were the subject of the sentence. In our case, it means Jesus is, present tense with us if we are "disciples" of His. This part has an interesting meaning when taken in the context of the sermon, and I'll harken back to this later.
To continue, the next part I want to bring up is one I didn't even notice in the service but have as I was dissecting: I am with you. It's the word that follows directly after that. It is slightly different in the KJV versus the NASB. In the former, it is "alway" with no "s" at the end. In the later, it has an "s." When I highlighted it in my software to look at the Greek word behind it, there is not one single word but three which combine meanings to get to "alway."
Greek Strong's Number: 3956
Greek Word: πᾶς
Transliteration: pas
Phonetic Pronunciation: pas
Root: including all the forms of declension
Cross Reference: TDNT - 5:886,795
Part of Speech: adj
Vine's Words: All, Every, Everyone, Everything, Whole, Wholly, Wholesome
Usage Notes:
English Words used in KJV:
all 748
all things 170
every 117
all men 41
whosoever 31
everyone 28
whole 12
all manner of 11
every man 11
no + <G3756> 9
every thing 7
any 7
whatsoever 6
whosoever + <G3739> + <G302> 3
always + <G1223> 3
daily + <G2250> 2
any thing 2
no + <G3361> 2
not tr 7
miscellaneous translations 26
[Total Count: 1243]
including all the forms of declension; apparently a primary word; all, any, every, the whole:- all (manner of, means), alway (-s), any (one), × daily, + ever, every (one, way), as many as, + no (-thing), × thoroughly, whatsoever, whole, whosoever.
James Strong, "Πᾶς," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
Greek Strong's Number: 3588
Greek Word: ὁ
Transliteration: ho
Phonetic Pronunciation: ho
Root: the definite article
Cross Reference:
Part of Speech: article
Vine's Words: None
Usage Notes:
English Words used in KJV:
which 413
who 79
the things 11
the son 8
miscellaneous translations 32
[Total Count: 543]
Including the feminine he, hay; and the neuter to, to; in all their inflections; the definate article; the (sometimes to be supplied, at others omitted, in English idiom):- the, this, that, one, he, she, it, etc.
James Strong, "Ὁ," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
Greek Strong's Number: 2250
Greek Word: ἡμέρα
Transliteration: hēmera
Phonetic Pronunciation: hay-mer’-ah
Root: from (with <G5610> implied) of a derivative of hemai (to sit, akin to the base of <G1476>) meaning tame, i.e. gentle
Cross Reference: TDNT - 2:943,309
Part of Speech: n f
Vine's Words: Age, Day, Judgment
Usage Notes:
English Words used in KJV:
day 355
daily + <G2596> 15
time 3
not tr 2
miscellaneous translations 14
[Total Count: 389]
Feminine (with <G5610> (hora) implied) of a derivative of hemai (to sit; akin to the base of <G1476> (hedraios)) meaning tame, i.e. gentle; day, i.e. (literal) the time space between dawn and dark, or the whole twenty-four hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figurative a period (always defined more or less clearly by the context):- age, + alway, (mid-) day (by day, [-ly]), + for ever, judgment, (day) time, while, years.
James Strong, "Ἡμέρα," Strong's Talking Greek and Hebrew Dictionary (WORDsearch, 2020).
Your eyes glazed over with all that I'd imagine. There's a point I want to make on this, but keep in mind I am not a Greek scholar. I'm just a guy who can read, and that makes me dangerous in a lot of ways. Dangerous because I might not get it right, but also because I can come to my own conclusions about what I read. Here, I see the article that is often used in conjunction with calling God a big "G," God means the only one, three Greek words put together to mean one, like three parts of the godhead put together in God Almighty, and the final meaning covering all time periods (hemera.) Hemera can be a short time or a longer time but is always used to denote a single section of time. That denotation is made clear in the context and can be any period. That last bit is important. In context, what Jesus just said isn't just "always" but all of time. All of it from the beginning to the end, the Alpha and the Omega. The I was there at the beginning, and I'll be there at the end, too, of time. We have scripture for this, too.
1In the beginning was the Word, and the Word was with God, and the Word was God.
2The same was in the beginning with God.
3All things were made by him; and without him was not any thing made that was made.
4In him was life; and the life was the light of men.
5And the light shineth in darkness; and the darkness comprehended it not.
John 1:1–5 (KJV 1900)
1The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
2Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
3Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
4John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
5And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
7Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
8I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Revelation 1:1–8 (KJV 1900)
The Message from Sunday 1/7/2024
Sitting in the pew, the pad of stick notes at the front of the pew stood out immediately. At the front of the sanctuary stood an easel with one of those presentation pads of paper for markers. I wasn't sure what we were doing with either, but I knew we had some congregation interaction ahead of us.
I missed the first entry in this sermon series titled "Best Ever," but this one had "Best Story Ever" on the bulletin. Pastor Lee started by asking us what books we thought were the best ever? This led to her mentioning Molly Shannon's memoir titled Hello Molly. You can find that on Amazon HERE.
Her point about bringing up the book was to highlight active listening. Her statement was to "truly listen to someone else's story." This led to mentioning an online magazine called Smithmag.net, which you can find HERE.
At that website they have a project called simply "Six Words." It is a memoir project designed to see what people would come up with if they were challenged to boil down their lives into just six words. It is a very interesting concept.
Pastor Lee talked about the origin of this six-word story idea next. She said it was a challenge to Ernest Hemingway. His poignant reply was encapsulated in three two-word sentences. "For sale. Baby shoes. Never worn."
As soon as she gave Hemingway's example, everyone was silent. It is a very powerful six words. Naturally, as a writer, I wanted to try my hand. My six words were, "He came for us. Even me."
It was at this point the scripture above was read. Before she read the passage, or after, I don't recall, she said, "This scripture holds one of the most powerful truths in all of scripture." It is the Great Commission, and I tend to agree with her on that point.
In keeping with the theme of six-word stories, Pastor Lee wrote the following on the easel as she said "Go make disciples. Baptize and teach." We've already talked about the words baptize and teach. She said that if we did just that, going out into the world, baptizing those attracted to our message, and teaching them as Jesus taught, we would "get most of the high points" of scripture.
She focused on a distinction, though. She said we aren't to "make converts" but to make "disciples." I thought for a moment we'd already looked at the definition of disciple, but we have not. I went to the scripture to find that word and discovered an interesting difference between the KJV and NASB. Let's look at those two verses together.
19Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Matthew 28:19 (KJV 1900)
19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
Matthew 28:19 (NASB95)
"and teach all nations" or "and make disciples of all the nations." Which is correct? That one Greek word, Strong's 3100, matheteuo, is the single Greek word behind both "teach" and "make disciples of." Which translation is "correct?" Does it matter?
What if both are correct?
What if the only way we "make disciples of" is to "teach?"
I would think that would make the material being taught, how you taught, and what words you used very important.
However, Pastor Lee's statement was to make "disciples" over "converts." Let's look at the English definitions of those two words.
disciple
dih-sahy-puhl
noun
1. A person who is a pupil or an adherent of the doctrines of another; follower: a disciple of Freud.
2. Religion.
a. One of the 12 personal followers of Christ.
b. One of the 70 followers sent forth by Christ. Luke 10:1.
c. Any other professed follower of Christ in His lifetime.
3. Any follower of Christ.
4. Disciple, a member of the Disciples of Christ.
verb (used with object),dis·ci·pled, dis·ci·pling.
5. Archaic. to convert into a disciple.
6. Obsolete. to teach; train.
convert
verb kuhn-vurt; noun kon-vurt
verb (used with object)
1. To change (something) into a different form or properties; transmute; transform.
2. To cause to adopt a different religion, political doctrine, opinion, etc.:to convert the heathen.
3. To turn to another or a particular use or purpose; divert from the original or intended use: They converted the study into a nursery for the baby.
4. To modify (something) so as to serve a different function: to convert an automobile factory to the manufacture of tanks.
5. To obtain an equivalent value for in an exchange or calculation, as money or units of measurement: to convert bank notes into gold; to convert yards into meters.
6. Finance. to exchange voluntarily (a bond or preferred stock) into another security, usually common stock, because of the greater value of the latter.
7. To change in character; cause to turn from an evil life to a righteous one: to convert a criminal.
8. Chemistry. to cause (a substance) to undergo a chemical change: to convert sugar into alcohol.
9. to invert or transpose.
10. Law.
a. To assume unlawful rights of ownership of (personal property).
b. To change the form of (property), as from realty to personalty or vice versa.
11. To appropriate wrongfully to one's own use.
12. Logic. to transpose the subject and predicate of (a proposition) by conversion.
13. Computers. to subject to conversion.
verb (used without object)
14. To become converted.
15. Football. to make a conversion.
noun
16. One who has been converted, as to a religion or opinion.
The convert definition is very long. What we're interested in is the verb to change from number 2. What's the difference? We do not want to merely change someone's "opinion" and have them agree with us. The change Christ commanded is a paradigm shift of not just opinion but also action. The disciple wants to learn more. The convert merely agrees with us but otherwise continues life as he or she was.
I think that's why Jesus used parables in His teaching so much. It was His goal to connect His lessons with people's lives. In that way, He planted seeds that would grow into changes in thinking and doing rather than mere changes of opinion.
That's a key point in this sermon I think. I think the church is full of converts but not full of a lot of disciples. What I mean is that the Church Universal, not necessarily the congregation I sit in or you sit in, is full of people who agree with what is said from the pulpit every Sunday, but otherwise, people go about their daily lives as they please not allowing what was taught to impact their behaviors or words any more than a head nod and perhaps a few statements that align with the sermon. Those people are converts.
Jesus wants people who let the Holy Spirit connect something from the sermon to their hearts in a way that convicts them or reinforces them in such a way as to produce actions. We call those actions fruits. We have other scripture that backs up this approach. It is a little longer and from Paul to the church in Corinth. Given our place in time right now with the Methodist church I think studying what was going on with the church in Corinth and why Paul decided he needed a couple letters to them would do us all some good. For now, we'll look at Paul's explanation for why "disciples" are preferred over "converts."
1And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ.
2I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able,
3for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?
4For when one says, "I am of Paul," and another, "I am of Apollos," are you not mere men?
5What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one.
6I planted, Apollos watered, but God was causing the growth.
7So then neither the one who plants nor the one who waters is anything, but God who causes the growth.
8Now he who plants and he who waters are one; but each will receive his own reward according to his own labor.
9For we are God's fellow workers; you are God's field, God's building.
10According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it.
11For no man can lay a foundation other than the one which is laid, which is Jesus Christ.
1 Corinthians 3:1–11 (NASB95)
I stopped at verse 11 but read on at home. I'll skip the stuff in between, but you should read it all. The ending is important to the point at the end of the sermon. Here are the final verses in this chapter of scripture. It is relevant to the difference between converts and disciples.
21So then let no one boast in men. For all things belong to you,
22whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you,
23and you belong to Christ; and Christ belongs to God.
1 Corinthians 3:21–23 (NASB95)
I opened with a point that I promised would be made later. That time has come. The sermon scripture of the Great Commission finishes with this passage.
20Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
Matthew 28:20 (KJV 1900)
I used the King James on purpose because I like the wording better. The NASB says, "end of the age." I like even unto the end of the world better because people don't really grasp what is meant by "end of an age." Everyone understands what the end of the world means. That's not the important point I promised. This is, but first, read this scripture and see if you connect it before I give it away.
13Then Moses said to God, "Behold, I am going to the sons of Israel, and I will say to them, 'The God of your fathers has sent me to you.' Now they may say to me, 'What is His name?' What shall I say to them?"
14God said to Moses, "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.' "
Exodus 3:13–14 (NASB95)
Jesus said, "I am with you alway," He used the name of God in that last sentence. I never connected the name of God from Exodus to the Great Commission before. It is a nice sentiment to close out the book of Matthew.
We come out of the Christmas season, Emmanuel, God with us, and open up a new chapter in our lives. We do it every year. We celebrate the New Year with resolutions that are quickly discarded because we stumble and fall or don't see quick and easy progress. We are simple people with easily swayed or converted opinions. In the realm of God's will in our lives, we should consider becoming disciples rather than converts, even when it becomes hard. God loves us all. Every one.