HOW DO WE DISCIPLE NATIONS?
A Message for St Andrew’s Presbyterian Church Townsville
By Geoffrey Bullock
Introduction
There is a growing discussion about the meaning of the Great Commission command to
‘make disciples of all nations’. What that means determines the way we look at the mission of
the Church and the priorities of every church’s ministry.
I want to help us find a general context in which to understand this important phrase as it is
used in this Great Commission of Matthew 28:19. I hope that what I say will help us to
choose the appropriate modes of ministry needed to ‘disciple the nations’.
God wants ‘Nations’ to know Him
First we need to understand that God wants everyone to know Him. God is interested in
blessing the ‘nations’ of the world. [This ‘All Nations Verse List’ has 58 OT references to
God’s desire for all the nations of the earth to know Him.]
The key thought is found in Genesis 12:3 – That God will so bless Abraham that he will bring
God’s blessing (‘barak’ – ‘praise, salute or kneel down to’) to all the families of the earth (not
‘goyim’ but ‘mishpachah’ which is family, tribe or clan – a smaller people group within a nation
or ethnic people group).
All through the Bible we can trace this thought:
Genesis 12:3, 18:18, 22.18, 26:4, 28:14 – God’s blessing to Abraham was to all nations
through him
Deuteronomy 4:5-8 – The Laws of God and the obedience of Israel to those laws will attract
nations to God
Joshua 4:24 – The Red Sea parting was so all nations would know and fear God
1 Kings 8:43 – Solomon’s concern was that the temple would show all peoples that the Lord
is God
1 Chronicles 16:24 – David declares that all people should know the glory of God through
proclamation of his goodness and wonders
John Piper sums up thus: “What we may conclude from the wording of Gen. 12:3 and its use
in the New Testament is that God’s purpose for the world is that the blessing of Abraham,
namely, the salvation achieved through Jesus Christ, the seed of Abraham, would reach to all
the ethnic people groups of the world.”
The Great Commission - (Matthew 28:19):
st
rd
I will limit my thoughts on the Great Commission to verses 19-20a, especially the 1 and 3
clauses therein.
1. “Go therefore and make disciples of all nations;
2. Baptising them in the name of the Father and of the Son and of the Holy Spirit;
3. Teaching them to observe all that I have commanded you!”
1. ‘Go therefore and make disciples of all nations’
‘Make disciples’ – what does this mean?
It was the function of a teacher to gather people around him and present his teaching in the
hope of persuading them to follow him. Jesus used boats to address crowds on the beach.
He gathered them into houses; he spoke to them in the hills; he drew crowds wherever he
travelled. We know Jesus chose a band of keen followers to be with him in these travels.
There were also women, and from time to time others would join him for limited times and
events, especially if they were in their neighbourhood. These people formed the basis of his
‘disciple’ group, especially the 12 he specially chose.
The infinitive ‘Matheteuein’ can mean:
‘to become a disciple (of someone);
‘teach someone something’; or
‘make a disciple of’ (someone).
rd
The common Greek work for ‘teach’ (‘didasko) is absent here, but it is found in the 3 section.
That is the word to describe ‘teach’ in most NT uses. Indeed, the use of the verb ‘to disciple’
is found only one more time in the NT: Joseph of Arimathea ‘was discipled’ by Jesus (Mt
27:57). All the other references are the nouns ‘disciple’ or ‘disciples’. All this to say that the
latter use – make a disciple of someone – fits best here! The disciples of Jesus are to go and
make disciples – and probably in the same way Jesus did.
‘of All Nations’ – what does this mean?
The Bible doesn’t always differentiate between ‘people groups’, ‘nations’, and ‘Gentiles’ (‘nonJews’) as a translation of the Greek word ‘ethne’. ‘Ethne’ is used in all three ways throughout
the New Testaments, and by the Hebrew equivalent in the Old Testament (‘goyim’) as well as
other Hebrew words.
I follow John Piper in his exegesis of this word found in his article ‘The Supremacy of God
among All the Nations’. He argues convincingly that ‘ethne’ means both the various people
groups (clans, tribes, races, and familial groupings) as well as national identities. He also
answers the question whether ‘ethne’ in the Great Commission might mean ‘Gentiles’. He
confirms that it does not mean only non-Jews, but all the nations (people groups of the world.
We see that by Jesus’ instruction to Peter in the vision of Acts 10 – non-Jews were to be
included in his salvation.
That it also meant the dispersed Jews is exemplified in Acts 2:5-11 where Jewish men from
many people groups and nations heard the Apostles declaring the praise of God at Pentecost.
Here we have people from cities and regions (Cyrene, Mesopotamia, Judea, Cappdocia,
Pontus, Asia, Phrygia, Pamphylia), of certain racial heritage (Parthians, Medes, Elamites,
Arabians), and nations (Libya and Egypt). (Cretans and maybe Romans have all three
aspects!).
Putting the two main phrases together: ‘Make disciples of all nations’
I looked up the first section of Mt 28:19 in 17 different translations. There were four main
results:
1. Make (individual) disciples out of all nations
2. Make all nations (people groups) my disciples
3. Make disciples of all nations (non-committal re peoples or individuals)
4. Teach all nations (approach all the peoples to get believing individuals)
The command to ‘make disciples of all nations’ seems to mean both that Jesus wants us to
make disciples out of the people groups‘ he sends us to. The end result will be that in
heaven, there will be people ‘from every nation, tribe, people and tongue’ (Rev 5:9 & 7:910) worshipping God.
Some models of ‘making disciples from all nations’
We have already seen the example of the Philippian gaoler. His whole family was baptised –
became disciples – and no doubt all members were taught about the faith from then.
It was also commonplace in the early church for anyone who was interested to hear more
about Christian belief, to commit to catechism – teaching of the faith over a period of time. At
the end of the teaching period, the catechumen was offered the chance to be a follower of
Christ by baptism.
Also, the adoption of the faith often came to a people group through their local leader or
leaders. Once the leader believed, the whole people group took on the faith. For example,
the Celtic monk Boniface challenged the Germanic pagans of Hesse by chopping down their
sacred oak tree. Because he wasn’t struck by lightning, the people believed his message –
though many continued their pagan rituals secretly. This pattern has been repeated many
times in church history to good effect.
2. ‘Baptising them in the name of the Father and of the Son and of the
Holy Spirit’
A short word here about the second clause: ‘baptising them in the name of the Father, Son
and Holy Spirit’! Is it possible to ‘baptise a nation’ as a distinct entity? I don’t think so.
However, I think it is possible to baptise ‘people groups’ or the smaller units of ethnic
solidarity as well as individuals. When the Philippian gaoler repented, his whole family
followed. This was the cultural expectation: the family group usually took on the faith of the
father. Nonetheless, as we disciple the people groups and nations, those who believe as a
result of this mission are to show their faith in Christ by being baptised in the ‘name of the
Father, Son and Holy Spirit’
3. ‘… teaching them to observe all whatsoever I have commanded you.’
Because ‘teaching’ (didasko) is used here, it indicates that Jesus was emphasising the
‘making of disciples’ in the first section rather than the teaching aspect of ‘matheteuein’.
Nonetheless, it is significant that the Great Commission centres here on the teaching aspect.
The only question we should ask is whether there is a time or content difference between the
making of disciples and the teaching of them.
The Relationship between Discipling and Teaching
So which comes first: the teaching or the discipling? Is it possible to disciple without
proclamation – without content which begs thought and acceptance? If so, how do we
disciple without imparting knowledge of the object of faith of some kind? It’s a rhetorical
question!
It makes sense to think that Jesus is saying: ‘Here’s the task I am setting you: make
disciples out of every known people group in the world by baptising them and teaching
them all I taught you’. If that is so, we are ready to state a first principle about fulfilling the
Great Commission:
Teaching about the faith is the content of the discipling process
The second principle I would enunciate now also:
In our discipling, we start with foundational teaching that is relevant to
the hearers
Let me explain:
The Example of Jesus
Jesus’ main ministry was a teaching ministry. He proclaimed the gospel of the kingdom (Mark
1:14-15). The good news of the Kingdom was centred on the fulfilment of God’s promises to
bless the earth’s people and restore ‘that which was lost’ (Luke 19:10): their relationship with
God. The Jewish hearers were ready to hear the message, but not the way they were
expecting.
The Sermon on the Mount was among the first of his teachings (Matthew 5-7). This is
especially significant in that he calls his hearers to treasure and pursue attitudes and qualities
of life that represent God’s nature and purposes for humankind: be pure in heart; make
peace; love righteousness; be merciful; be self-controlled; acknowledge your need for God’s
grace. These are the blessings of God’s nature designed for his creatures – the fruits of
God’s abiding Spirit within us who believe (Philippians 1:11). Jesus called these truths ‘the
fulfilment of the Law of Moses’. That is, they represent what the Law intended to do – lead a
person to the true nature of God (q.v. Exodus 34:5-7). Jesus wanted to correct the
misunderstanding about the Law that had led to the Jews to justify themselves before God by
heartless outward performance (Isaiah 29:13). He wanted them to treasure God’s rule in their
lives (Matthew 6:33).
Examples from Acts
In the book of Acts we find several examples of the discipling process as proclamation of the
will, nature and purposes of God:
1. To the Athenians (Acts 17:22-31) Paul proclaimed the resurrection of Jesus and the
coming judgement by him ‘in righteousness’. He first made sure his message was
relevant to his hearers by asserting that the ‘Unknown God’ they worshipped was
indeed the Creator of the world to whom we are responsible to obey. The teaching
continued later with who wanted to hear more: but note that the Athenians were nonJews!
2. Paul (Acts 20:17-28) declares ‘the whole counsel of God’ to the Ephesian Christians
over three years, building on the message of ‘the kingdom of God’ over the first three
months (Acts 19:8).
3. Paul says (1 Corinthians 15:3-4) that he proclaimed to the Corinthians – as of first
importance – the death of Christ for sin and the resurrection. These were essential
for establishing the reasons for getting right with God and believing In Christ. But this
means that he then taught them much more about God’s will and purpose (Acts
18:11) (1 Corinthians 15:20ff).
When did the discipling process begin in these instances? From the first! I suggest that there
is no difference in essence between all aspects of the teaching content of the good news
about Jesus. To proclaim the good news is to bring the ‘whole counsel of God’ (Acts 20:27).
The order of that teaching depends on the relevance to the hearers. All that we proclaim
should be towards taking on belief in the Lordship of God in His Son Jesus Christ, and this
has ramifications in ‘discipling nations’.
How do we disciple the ‘nations’?
Any proclamation of the will, nature and purposes of God for humankind
should be regarded as part of the discipling process
Those parts that are relevant to the different hearers must be considered
foundational
We have before us today ‘Brave New World’ and ‘1984’. It is no different to other eras of
history when godless philosophies held sway. But if the secularists and totalitarians continue
to gain their way with the people of Australia, we have to decide whether to lock up shop and
move away, or fight. And if we fight we must do at least two things:
1. Persuade the nation to honour God’s name
2. Create a culture that treasures and expresses God’s nature &
purposes for mankind
It is significant that the Lord’s Prayer parallels these objectives:
1. Let your name be hallowed!
2. Let your kingdom come!
3. Let your will be done!
ON EARTH AS IT IS IN HEAVEN
1. Persuade the nation to honour God’s name
(a) Have a growing interface with the community
Have free access to people
We must have the necessary freedom to relate to the people of Australia. In New Testament
times, there was easy access to people through the ‘Pax Romana’ and the religious freedom
guaranteed therewith. Christians went to the market place, the streets – wherever there were
people. There they taught and communicated the good news.
We have access to the streets and market-places – and to the schools, hotels, work-places,
universities – but the secularists are trying to close them up. We must fight against the belief
that the public square should only be a place for secularist voices. Freedom of religion,
speech and association are necessary to the spread of God’s good news.
Build bridges of trust and love
The workplace, the neighbourhoods, the marketplaces, the P & C associations, the various
social clubs and charities are excellent places for personal communication between people.
As people continue to search for the ‘good’, we can shine the light of Christ by our interest in
our neighbour’s welfare, and win their trust (Luke 16:9) (Matthew 5:16). As the life-draining
realities of the secular worldview settles in the lives of our friends and acquaintances, the
people in whom God is at work will recognise the truth in our lives [e.g. our street is a court – I
try to relate to the neighbours].
Communicate the nature, will and purposes of God
At every opportunity, bring God’s Word to bear in our everyday communications – at work, in
the market-place, in school playgrounds; in the echelons of power – parliaments, local council
meetings, P&C associations; all aspects of media – newspapers, TV, the back fence.
[Example of saying ‘it’s not man-made you know’ after someone says ‘beautiful day today’.]
Especially, we should model our lives on the paradigm of Deuteronomy 6:4-9 – proclaim and
live the will of God at home so our children can see the reality of God in your home [e.g. the
testimony of the Nash family].
2. Create a culture that treasures and expresses God’s nature &
purposes for mankind.
Affect the culture-producing institutions of society
Governance, family& marriage, education, entertainment & the arts, sport, business &
economics, the environment, communications need the influence of Christians and Christian
worldview. If we are going to take seriously permeating society with the gospel of the
kingdom of God, these areas of cultural influence must be included. They should reflect the
will of God human life. To affect these areas, we should be training our young people to
become Parliamentarians, business people, economist, teachers and educationalists. We
should be teaching them about marriage and family from God’s perspective; sporting
excellence; film-making etc.
During the 60’s in Australia, there was a cultural revolution which challenged the traditional
values instituted by the Christian faith. The activists who fomented this revolution then
infiltrated churches, universities, Parliaments and local councils, businesses, government
departments, the arts and entertainment industry, bringing their ideology to bear on all
aspects within. The ABC is a prime example. We can – and we must – do the same. If we
don’t, the Christian message will be silenced.
Oppose with spiritual weapons and reasoned arguments the foolish babble of
secularists (2 Corinthians 10:4-5) (Fred Catherwood – ‘Have the best arguments’).
If we speak words that glorify God and represent his will, nature and purposes, it will have an
effect for the purposes of God (Isaiah 55:10-11) (Mark 4:1-20). It will produce either a
softened or hardened heart. What God calls us to do is proclaim the truth and live the truth.
That is, be faithful to him, and he will do his part.
Permeate society with the Goodness of God
The family is key to the ‘good infection’. Abraham was known by God to be trusted to train
his children in the faith (Genesis 18:19). Children learn by observing and imitating their
parents (Proverbs 22:6).
That also applies in our social interactions. So when you drive your car, drive for God and
others; pick up the piece of rubbish at the park; spend time with people in activities of their
choosing (Philippians 2:1-4); talk with the visitor to church as if they were Jesus visiting you.
Tasmanian Catholic Archbishop Julian Porteous said it well earlier this year: “The Lord said
‘You are the Light of the World’. We cannot allow ourselves to be hidden. We must be
seen and heard. We do need to stand up for what we believe and know is true. We
cannot allow ourselves to be intimidated. We have a truth about human life to offer our
society.”
Seek to enact Good laws
“See, I have taught you statutes and rules as the Lord my God commanded me: that
you should do them in the land that you are entering to take possession of it. Keep
them and do them, for that will be your wisdom and your understanding in the sight of
the peoples, who, when they hear all these statutes, will say: ‘surely this great nation is
a wise and understanding people.’ For what great nation is there that has a god so
near to it as the Lord our God is to us, whenever we call upon him? And what great
nation is there that has statutes and rules so righteous as all this law that I set before
you today?” (Deuteronomy 4:5-8)
“Blessed is the nation whose God is the Lord” (Psalm 33:12)
The living out of the law of God attracts others (peoples and nations) (Deuteronomy 4:58). This has been especially true of Australia since its settlement. We have been the target
of migrants to this day because of our prosperous, stable and peaceful society, due in no
small degree to its Christian foundations.
Laws are educative. Earlier this year a report came from USA that in a state which had
restricted abortion, there was not only a reduction of unwanted pregnancies, but also of
STD’s. Good laws – laws that tell us what is good – are aids towards thinking God’s thoughts
about life. On the other hand, permissive laws tell people that the allowed activity is legal
therefore okay to practise. The flesh will always find ways to circumvent the law, but our
national laws should not encourage such an activity.
Fight to repeal bad laws
In Ephesians 5:11-13 – When listing the ways Christians should live in a hostile and godless
society, Paul encourages us to refrain from being involved in evil acts and expose them as
evil so others can see the folly and danger therein. He may not have had in mind the
possibility of doctors being banned from telling women about the harm of abortion, but the
principle is there. I imagine that if Paul were in Tasmania he would have joined Graham
Preston in exposing the evil of that law.
“Influence is hardwired into the human condition. One way or the other, influence will
flow. Either we will influence the godless, egocentric culture around us or it will most
certainly force us into its mould. All around us every day, there is a battle for
influence going on. Light vs darkness, flesh vs spirit, temporal vs eternal, spin vs
truth, political correctness vs prophetic correctness! Either you will invent the future
or someone else’s vision of the future will re-invent you!” (Mal Fletcher
http://www.rediscoveringthekingdom.info/index.cfm?event=v_pge&pid=AF3D1DF7-1422130F-33C3CD5809CBB000)
Conclusion
Our Father who is in heaven:
Let all that you are be honoured on earth as it is in heaven;
Let your rule be made manifest on earth as it is in heaven;
Let your purposes be carried out on earth as it is in heaven.