Senior Class Notes – April 21, 2024

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Spring 2024 Unit 2 Session 2 – Sharing Christ; Matthew 28:18-20; 2 Corinthians 5:16-21 PSG 98-107 CSB.

April 21, 2024

The Point We are to invite others into a relationship with Christ.

Inspirational verse: “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” (Acts 1:8).

Matthew 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

Before the resurrection, Jesus had authority:

  1. “For he taught them as one having authority, and not as the scribes” (7:29).
  2. “But that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.” (9:6,8).
  3. “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him.” (11:27).
  4. “And when he was come into the temple, the chief priest and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?” (21:23).

However, through the resurrection, the Father granted Him all power . . . in heaven and in earth. An authority far greater than that which Satan had vainly promised Him (see Matt. 4:8-9).16 The great commission brings the first Gospel to its grand finale. Christianity is not represented here as the mere reverential devotion of disappointed men who honor their martyred leader. Here is a far different scene. The triumphant, living Lord sends forth His ambassadors to proclaim His gospel throughout all the world. The Great Commission is not just an order but a pronouncement of victory (mundus regium Christi) by the risen Savior through His disciples. All power or authority (Greek exousia) is now in the hands of Christ, in heaven and on the earth. On the basis of that authority and power the Christian disciple is to carry out the Great Commission of the church.14

Matthew 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

The command to extend their mission worldwide brings to a climax Matthew’s repeated theme of Gentile participation in God’s salvation. Baptism marked a person’s entrance into the faith community. In the name of the Father, and of the Son, and of the Holy Ghost is a reference to the Trinity. An understanding of Jesus’ nature and identity as God was required before baptism.16 This final passage (28:18-20) is a key to the whole Gospel narrative. It concerns making disciples of all nations. Matthew’s Jewish community would need to know Jesus had commissioned His apostles for this purpose – including Matthew’s readers. The eleven disciples meet Jesus on a mountain in Galilee, just as Jesus had instructed them through the two women.17 The mountain they ascended was perhaps one of the rocky hills surrounding the Sea of Galilee. This was a place they had been to before. Matthew records as Jesus’ final words these “marching orders” for His disciples:19

  1. First, the disciples of Jesus are to go – to proceed from the mountain out into the world until they have touched all nations.19 Go ye, though a participle, conveys the force of a command: “” In other words, the idea expressed is that you must go and make disciples.14
  2. Second, they are to teach. The word used for teach means “to disciple;” that is, to cause those whom they meet to become followers of Jesus.19 Teach all nations can be translated “disciple all nations.” Thus the converting influence of the gospel is indicated here. The “all nations” clearly indicates that the commission to the church is a worldwide one, encompassing the entire missionary effort. The church is not to be merely “missionary-minded.” The church is the vehicle of Christ’s mission to the world.14
  3. Third, they are to baptize. Baptizing the converted disciples is the first step of outward obedience to the Lord. “Baptize” (Greek baptizo) is an English transliteration, and means to “dip,” or “immerse,” thus indicating its proper mode. Nowhere does this term ever indicate “sprinkling” or “pouring.” These converts are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. The “name” is singular, followed by an elliptical clause indicating that one name is the name of each person of the Trinity. Trinity designates one eternal god in unity, yet existing in three eternal persons. The members of the Trinity are equal in nature, distinct in person, and subordinate in duties. While baptismal references in Acts refer to being baptized in Jesus’ name (emphasizing His deity as Savior), they in no way eliminate or contradict the significance of this formula given by Christ Himself. 14

Why Share Our Faith –  there are at least six compelling reasons for sharing our faith in Christ with those who have not experienced new life in Christ:18

  1. Because God has commanded us to do so (Acts 1:8).
  2. Because it demonstrates our love for God. If we truly love Him we will keep His commandments (John 14:15).
  3. Because all are lost without Christ (Romans 3:10, 23).
  4. Because this is God’s chosen method: He could use angels, but He only uses redeemed sinners to tell lost sinners about Christ (Romans 10:14-17; 1 Tim. 1:15).
  5. Because God desires to save all people (Acts 4:12; 1 Tim. 2:4; 2 Pet. 3:9)
  6. Because faith grows best when each generation conscientiously strives to pass it on to the next.

Matthew 28:20 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. Amen.

The Great Commission is preceded by a reference to Jesus’ authority and concluded by the promise of Jesus’ spiritual presence among us. Both are necessary if we are to fulfill our God-given mission.16 In commissioning His disciples and sending them out as apostles to make disciples of all nations, Jesus promises to always be with them. The apostles will not be alone as they preach; Jesus will be with them in power and spirit.17 The closing promise, thought given to the apostles, is transmitted by every generation of believers “Neither pray I for these alone, but for them also which shall believe on me through their word;” (John 17:20). Christ’s promise of His presence, I am with you alway, guarantees the success of the church’s mission because it is really His mission carried out by His called-out disciples.14 Jesus is the true Emmanuel, “God with us” (Matt. 1:23; Heb. 13:5-6; Rev. 21:3).18 The phrase “unto the end of the world” means until the end of the “age” (Greek aion). Therefore Christ’s empowerment of the church to evangelize the world is available in every age, even unto the end of the church age.14 This discipling process has two parts:19

  1. It begins with baptizing. The significance of baptism became clearer on the Day of Pentecost. At that time, Peter proclaimed baptism as a proper response to those who yield their lives to Jesus (Acts 2:38, 41). Jesus’ instructions show that Christian baptism is accompanied by a confessed belief in the Father, and of the Son, and of the Holy Ghost. Such a confession demands a recognition of the full divinity of Jesus and thus acknowledges Him as Lord.19
  2. The second aspect of discipling is to train the baptized in the teaching and commands of Jesus. In including this, Matthew directed the reader back to his own book, for it serves as invaluable repository of the teachings of Jesus. To be Jesus’ follower means that we take up the cross and follow Jesus, no matter what the cost (Matthew 10:38; 16:24).19

2 Corinthians 5:16 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.

There are always two conflicting perspectives on a situation: The natural (after the flesh) versus the divine. A natural view of Christ led to His crucifixion and to Paul’s (as Saul) persecution of Christ-followers. After the light of divine revelation broke in on Paul on the Damascus Road (Acts 9), he could no longer know Him in this way.16

2 Corinthians 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

The words in Christ refer to being in union with Him. Genuine conversion begins life transformation, but not by reforming the old nature. The indwelling Spirit creates divine life in believers (Romans 8:8-10), enabling a life of new things. Other New Testament passages communicate this truth by using language such as “born again” or “regeneration” (John 3:3-8; Titus 3:5; 1 Peter 1:23).16 Just as believers come to see Jesus through a different lens – as Saviour and Lord rather than simply a notable rabbi who lived and died – so Paul encourages them to see one another differently. According to Paul, believers are new creatures and should be acknowledged as such. Christians dare not view others merely by outward appearances.17 If any man be in Christ, he is a new creature: What Paul particularizes (to go into details) in verse 16 he generalizes in verse 17. Paul could no longer think of Christ in purely carnal terms, because of the universal truth that has been applied to him personally. That is, when a man comes into vital union with the risen and glorified Lord, he is a “new creation” (cf. John 3:3; 15:5; Romans 8:1, 9; Gal. 6:14-15) and perceives Christ in a new way.14 Our New Nature – The term “new nature” (or New Creature) refers to the spiritual transformation that occurs within people when they believe in Christ as Savior. New does not mean renewed, renovated, reformed, or rehabilitated. It means completely and distinctly new, with a new family, a new set of values, new motivations, and a whole new life. The old man is still present in the new life and expresses himself in sinful deeds such as lying (Eph. 4:22; Col. 3:9). The new man, to be visible, must be put on, as one would put on a new suit of clothes (Col. 3:10). In other words, the new nature must be cultivated or nurtured by spiritual decisiveness to grow in Christ. We must not revert to putting on the old suit of the former life; rather, we must continue to grow in this new life (Eph. 5:8).18 Old things are passed away: The aorist (an inflectional form of a verb typically denoting simple occurrence of an action without reference to its completeness, duration, or repetition) tense indicates a decisive break with the old life at the moment of salvation. Behold, all things are become new (literally “new things have come to be”): Paul changes to the perfect tense to stress the abiding results of the Christian’s union with Christ (cf. Isaiah 43:18-19; 65:17; Eph. 4:24; Rev. 21:4-5).14

2 Corinthians 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given us the ministry of reconciliation;

Those who were enemies of God have now become friends by being reconciled to Him. God’s wrath against sin was satisfied in the death of His Son. Sinners – who formerly put self-interest above God’s glory (Roman 1:2; 3:23) – have been brought to cherish God as their highest treasure (2 Corinthians 4:6). The ministry of reconciliation – being an agent of this good news – was Paul’s special responsibility, but the task belongs to all who have received this ministry.16 Reconciliation is the change of relation from enmity to peace. We who have been reconciled to God through Christ have the privilege of telling others that they can be reconciled to Him as well.18 Apart from Christ, all people are dead in their sin, enemies of God, and alienated from Him. They do not seek God, but He seeks them through His Son.17

2 Corinthians 5:19 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.

What Christ did, God did. Christ’s death mainly affected the world, that is, human sinners (rather than evil supernatural beings, for whom no divine provision for reconciliation has been made.)16 As sinners acknowledge their sin and trust in Jesus for forgiveness and eternal life, they are reconciled to God.17 Not imputing sin means to forgive (cf. Rom 4:5-8; Col. 2:13; 2 Tim. 4:16). The present tense here emphasizes a continuous action (cf. 1 John 1:9). Reconciliation is the act whereby God on the basis of Christ’s death, has eliminated the cause of hostility between Himself and humanity, making possible a complete and maturing fellowship. The hostility was caused by sin, and was eliminated by the cross.14 Reconciling the world unto himself. God could change His relationship toward us because our sins have been imputed (charged) to Christ instead of to us. If we believe in Jesus, God counts Jesus’ righteousness as our righteousness.18

2 Corinthians 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.

The word of reconciliation is known to others only when ambassadors for Christ spread it. The Great Commission is the responsibility of reconciled human beings, not angels (Matthew 28:18-20). Those who know and trust God are given the privilege and responsibility of proclaiming the gospel.17 When in the middle of selfish conflict, a person might say, “Somebody has to be the grownup.” In doing so, such a person might make his will secondary in order to show those around him how to bring resolution. The Greek term for being an ambassador literally means to be the grown-up. Ambassadors are representatives of the sovereign who sends them, the “stand is” for their own ruler in a foreign country. Christians have been called by their King to serve as ambassadors in a world that is in rebellion against Him, with the responsibility to bring a message of peace and of reconciliation.18

2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.

Christ’s death upholds God’s righteousness. Trespasses were placed on the One who knew no sin. In return, the righteousness of God is credited (imputed) to all who are in him. As ambassadors for Christ, believers have a mature understanding of God, a selfless view of others, and a clear understanding of who Jesus is and what He has done. Jesus is the ultimate ambassador. He took on the characteristics of humans (made to be sin for us) so that we can become citizens of Heaven (be made the righteousness of God).19 Three aspects of Paul’s concept of imputation are seen in this passage:

  1. In verse 19 God imputes not iniquity (cf. Ps. 32:2).
  2. Then He imputes sin to Christ, the spotless Lamb of God (cf. John 1:29; 1 Peter 1:19).
  3. Finally, God imputes the righteousness of Christ to the sinner’s account.

This truth may be viewed from the side of Justification, whereby the sinner is declared righteous based on the merits of Jesus Christ (cf. Rom 3:24-25), or it may be viewed from the side of sanctification, wherein the righteousness of Christ is daily applied. This latter sense is probably in view here. Compare 3:18; see also 1 Corinthians 1:2.14

References: Spring 2024, March 3, 2024 – May 19, 2024

  1. (CERB) – The Common English Reference Bible Copyright © 2011 by Common English Bible.
  2. (CFSLPB) – The Charles F. Stanley Life Principles Bible Copyright © 2017 by Thomas Nelson. Text from the Holy Bible, New International Version copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.
  3. (CSBDSB) – Christian Standard Bible Disciple’s Study Bible Copyright © 2017 by Holman Bible Publishers, One Lifeway Plaza, Nashville, Tennessee 37234.
  4. (CWB) – Commentary on the Whole Bible by Matthew Henry – Marshall, Morgan & Scott, Ltd. Copyright © 1960. Copyright 1961 by Zondervan Publishing House – Grand Rapids, Michigan. 49506
  5. (CWB#2) – Commentary practical and explanatory on the Whole Bible by Rev. Robert Jamieson, Rev. A.R. Fausset, Rev. David Brown by Zondervan Publishing House – Grand Rapids, Michigan. 49506
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