Jesus was the sender of the gospel to all

JESUS WAS THE SENDER OF THE GOSPEL TO ALL
EDITED BY GLENN PEASE
Go ye into all the world, and preach the gospelto the whole creation.—Mark
16:15.
GreatTexts of the Bible
Christ’s Commissionto His Church
Go ye into all the world, and preach the gospelto the whole creation.—Mark
16:15.
These are the lastwords recordedof all Christ’s communications to His
apostles. Letus think what would be the effecton those who heard it of such a
parting charge. It made all the difference to the apostles, whetherthey should
simply be holders and possessors oftruth and blessings, teachers and
ministers in their ownplace and among their own people of the grace in which
they believed, or whether they should be missionaries ofit—messengers
running to and fro, and never pausing, never resting in their ceaseless and
unwearied wanderings, to carry the news onwardand onward, farther and
farther on, to ever new hearers and more and more unknown lands. So St.
Paul understood it: “From Jerusalem, and round about unto Illyricum”—the
type of all that was barbarous and uncouth—“I have fully preachedthe gospel
of Christ.”
Those parting words of Christ put the stamp on Christianity that it was to be
a universal religion; a religion, not merely universal in the sense that it should
be freely open to all who came to seek forit, but universal in the sense that it

should go out and seek for men in their own homes; a religionof conquestand
progress in all directions;a religionwhich should be satisfiedwith nothing
short of having won over “the whole creation,” the tribes of men of every
language and colour, from north to south, on whom the sun rises and on
whom it sets, to the obedience ofChrist, and to the Kingdom of His Father.
The subject therefore is a missionary topic in its widest sense. We may study it
under three main headings:—
The Responsibility of the Church
The Preparationof the Missionary
The Scope ofthe Commission
I
The Responsibility of the Church
This is Christ’s last greatEastercommand.
1. The first thought which suggestsitselfis the practical duty. “Go ye and
preach.” The matter was literally left in the apostles’ hands, it is literally left
in ours. Jesus has returned to the throne; ere departing He announced the
distinct command. There it is, and it is age-long in its application,—“Preach,”
tell of the name and the work of “God manifest in the flesh.” First

“evangelise,”then “disciple the nations.” Bring to Christ, then build up in
Christ. There are no other orders;we must think imperially of Christ and the
Church, and our anticipations of success mustbe world-wide in their sweep.
It used to be the fashion to laugh at Missions. You know how they are
representedand talkedabout in the pages of Dickens and Thackeray. That
time has passedaway. It is no longerpossible to laugh at them. The serious
statesmanfeels that, if not the missionary, then he knows not who is to create
the bond of spiritual fellowship betweenEastand West, Africa and Europe.
And he looks eagerlytowards this missionary effort. People canno longer
laugh. It is the biggestthing in the world that has to be done, and a great and
consuming desire has seizedthe souls of people of all sorts and kinds. The
mingling of the nations gives us our greatopportunity, our great
responsibility. It becomes a watchword—the evangelisationofthe world in
this generation. These are greatdesires, idealdesires. Remote, yousay. You
know not how they are to be realised. What is the use of bothering ourselves
with things that seemso far off and unpractical? That feeling is the contrary
of the Bible. The Bible always busies itself with things that are unpractical.
The mark of a Saint is that he busies himself with things that are remote and
unattainable.1 [Note: BishopGore.]
The Duke of Wellington was once asked, “Is it any use to preach the Gospelto
the Hindu?” The Duke said, “What are your marching orders?” “Oh!” was
the reply, “our marching orders undoubtedly are to ‘preachthe gospelto
every creature.’” “Very well,” was the withering answer, “You must obey the
command. You have nothing to do with results.”2 [Note:T. Lloyd Williams.]
2. The command is accompaniedwith a reproof.—He upbraided them with
their unbelief and hardness of heart, because they believed not them which
had seenhim after he was risen (Mark 16:14). Remembering that there are
still millions of the human race who have never heard the Gospel, despite the

fact that nineteen centuries have rolled awaysince the command was first
given—if the Lord Jesus Christ appearedamong us some happy EasterDay,
should we wonder if He would upbraid us for our unbelief and the hardness of
our hearts?
3. The command is addressedto all classes—towomenas well as to men. It is
given first in another form to Mary Magdalene:“Go unto my brethren, and
say unto them, I ascendunto my Fatherand your Father, and unto my God
and your God” (St. John 20:17). It is repeatedto the other women who had
come to anoint the body of Jesus, as they were wending their way back sadly
to their homes. We feel at once there is a difference betweenthem and the
Magdalene;she affords us the highest example of sorrow and love, and she is
therefore first to seek Him; when she sees the angels she shows no fear, so
absorbedis she in the one thought about her Lord whom she had lost. But not
so the other women. True, their love was deep, their sorrow was keen;but
they came more calmly, debating, “Who shall roll us awaythe stone from the
door of the sepulchre?” JesusChrist would send forth as His messengers, not
only those who are filled with impulsive love to Him, but the calm, the
calculating, and the prudent. You who see the stone and know the difficulties
in the way, you who feel the awe and sacrednessofthe holy message;there is
need for you to go and tell; there are some who will believe your story, while
they will accounta Magdalene withher ecstatic love as but an enthusiastic
fanatic.
II
The Preparationof the Missionary
In the context of the following verse, “He that believeth and is baptized shall
be saved, but he that disbelieveth shall be condemned,” we find the

fundamental principles on which the equipment of the missionary for his
work is based. “Believe and be baptized,” is the watchwordof New Testament
teaching. What do these words mean to us?—Beliefand Baptism.
1. Baptism.—Takethe secondfirst. The Catechismbids the catechistask his
pupil what it means. And the pupil is to reply: “I mean an outward and visible
sign of an inward and spiritual grace, givenunto us, ordained by Christ
Himself, as a means whereby we receive the same and a pledge to assure us
thereof.” Here the thoughts speciallyenforcedare that the Sacrament, the
Baptismal rite, the Eucharistic rite, is outward and visible, a thing which
touches and affects the common senses,and canserve therefore as a “sign”
recognisable by them; and then that it stands related to something “inward
and spiritual,” belonging to the region of the “inner man” and to the unseen
and eternallife, which something is the grace of God, His free saving action
and virtue for us and in us.
Further, this “sign” is what it is by virtue of the direct institution of our Lord,
by whom it was “given,” “ordained” as nothing else of the outward and visible
order was expresslysanctionedby Him.
Lastly, His sacredpurpose in such gift and command is intimated. The “sign”
is a means for the receptionof the “grace,” a channelby which our being finds
contactwith the spiritual action and virtue of God for our salvation. It is also
“a pledge to assure us thereof,” a tokentangible and visible whereby we are to
graspwith new certainty the fact of our possession, to be filled, as we
contemplate the sign, with the animating conviction that this wonderful gift,
the grace ofGod, is, for our future as well as for our present, “a sober
certainty of waking bliss.”1 [Note:H. C. G. Moule, Faith: Its Nature and Its
Work, 190.]

2. Belief.—Whatis belief in the Christian sense ofthe term? Is it not a reliance
upon the intuitions rather than upon the reason? “With the heart man
believes unto righteousness.” Look atthe whole method of Christ’s teaching
and you will see at once what this definition means. Has it ever struck you that
the silences andthe omissions in the teaching of Christ are remarkable? He
does not attempt to prove the existence ofGod; He takes it for granted. He
does not offer a single argument for the existence of the soul, or the
prolongationof human destiny beyond the earth, or the certainty of an unseen
spiritual world. He shows us a publican at prayer—that is His way of proving
the existence ofa soul. He shows us Dives and Lazarus—that is His way of
making us aware of the immortal destinies of man, and of his relation to an
unseen world. Why is Christ silent upon the arguments which make for these
greatconvictions? Because He knows that no argument can give them
cogency. Theylie outside the reason. They are witnessedto by the intuitions of
mankind. It is to these intuitions that Christ appeals, and His appeal was
justified by the astonishing fact that while men eagerlydisputed His teaching
upon conduct, the worst man never disputed His fundamental assumptions of
the existence ofGod, of the soul, and of an unseen place of judgment behind
the veils of time. Christ, in His own perfection and purity of life, suggests God;
the publican at prayer vindicates the soul, for mankind from the beginning of
the ages has beena creature conscious ofa need for prayer; the inequalities of
life displayed in Dives and Lazarus suggesta spiritual universe where wrong
is righted, and final justice done to mankind.
You will perhaps saythat this is to beg the entire case;and so it would be, if
man were no more than a rationalcreature. But man is an irrational as well
as a rational creature, and all that is noblest in him springs from a kind of
redeeming irrationality. Love, heroism, martyrdom, are all acts of sublime
irrationality. Put to the test, we refuse to be governedwholly by our reason,
and we refuse every day. A man who never thought or acted, save upon the
full consentof his reason, would be a sorry creature, and his life would be a
dismal spectacle. There is a logic of the heart which is strongerthan the logic
of the reason.

Harriet Martineau speaksofthe real joy she found in deliverance from what
she calledthe “decaying mythology” of the Christian religion. She took
positive pleasure in the thought of its approaching annihilation. She, and those
who thought with her, announced as a sort of gospelto mankind struggling in
the wilderness, that the promised land was a mirage, and they expected
mankind to welcome the intelligence. That was the spirit of the old
materialism; the later materialism is full of incurable despair and sadness. It
is no longersure that it is right. It is no longer able to disguise the truth that
there are a hundred things in heavenand earth which were not dreamed of in
its philosophy. It has fired its last shot, it has announced the promised land a
mirage; and yet mankind follows the pillar of cloud and fire. In the heart of
the materialistof to-day there is a new yearning toward faith, an ardent wish
to believe more than his reasonwill permit him to believe.1 [Note: W. J.
Dawson.]
No logic or reasonwould justify George Eliot, who had repudiated
Christianity as vigorously as had Harriet Martineau, in reading Thomas à
Kempis all her life, and having the immortal meditations of the old monk at
her bedside as she died; but the logic of the heart justified her, and we love
her for submitting to it. What had she, a woman who thrust aside all the
theologies as incredible, to do with a Dinah Morris preaching Christ crucified,
upon a village green? Yet she does paint Dinah Morris, and through the lips of
the Methodistevangelistshe lets her ownsoul utter a message whichher
intellect rejected.2 [Note:Ibid.]
3. There must be a readiness to obey on the part of the missionary. “Beginat
home” is an axiom of Christianity, but as an excuse for not taking part in
missionary work it is futile. Beginat home means begin at your own
character, for what you are will determine what you do; but beginning is not
the whole. If you are resolved, in this supreme work of character-building, in
this supreme work of self-conquest, to cultivate or concentrate everyphase of

your energy upon yourself until your individual victory is complete, then it
will mean only the utterest woe of self-defeat. If we say we will not stretchout
a hand to help others until there is nothing in us to prevent the question,
“What lack I yet?” it will be simply that we lack the one thing without which
is the lack of all.
When the proposalto evangelise the heathen was brought before the
Assembly of the ScotchChurch in 1796, it was met by a resolution, that “to
spread abroadthe knowledge ofthe gospelamongstbarbarous and heathen
nations seems to be highly preposterous, in so far as philosophy and learning
must in the nature of things take the precedence,and that while there remains
at home a single individual every year without the means of religious
knowledge, to propagate it abroad would be improper and absurd.” And then
Dr. Erskine calledto the Moderator, “Raxme that Bible,” and he read the
words of the greatcommission, which burst upon them like a clap of
thunder.1 [Note:R. F. Horton.]
4. A Desire to spreadthe Light.—When the Christian faith, having begun its
life, almost immediately beganto spreaditself abroad, it was doing two things.
It was justifying its Lord’s prophecy, and it was realising its own nature. At
the very beginning there came a moment’s pause and hesitation. We cansee in
those chapters of the Book of Acts how for a few years the faith could not
quite believe the story of itself which was speaking atits heart. It heard the
ends of the earth calling it, but it could not see beyond the narrow coastsof
Judæa. But the beauty of those early days is the way in which it could not be
content with that. It is not the ends of the earth calling in desperation for
something which was not made to help them, which had no vast vocation,
which at laststarted out desperatelyto do a work which must be done, but for
which it felt no fitness in itself. The heart of the Church feels the need of going
as much as the ends of the world desire that it should come. It is “deep
answering to deep.”2 [Note:Phillips Brooks.]

Do we claim with a passionof desire to see the kingdoms of this world become
the kingdoms of our Lord and of His Christ? When John the Baptistcame, he
came to create an Israelof expectation. It was of that Israel of expectationthat
our Lord said, “From the days of John the Baptist till now the kingdom of
heaven suffereth violence, and men of violence take it by force.” Bythe
cryings of their desire they have forced the hand of God and brought the
Kingdom of God near. So it is. God will not save us without our own
correspondence.If He delays long, if we do not see so much as a glimpse of
one of the days of the Son of Man, it is because we desire it so little, because
we find so much acquiescence inthings as they are, so much miserable
contentment, so little eagernessofdesire. “Godgave them their desire, and
sent leanness withalinto their soul.” If you want little, or, rather, if your
wants are small and selfish, if the things you really care about are the things
that touch yourself, your own personalreligion, to geta church you like and
comfortable things,—things that touch your own family, your own interests,
your own circle,—ifyour desires are narrow, and selfish and small, then, lo!
God will give you your desire, and send leanness withal into your soul. You
have none of the eagerness andgenerosityof desire which belong to the really
blessed. “Blessedare they which do hunger and thirst after righteousness,for
they shall be filled.”1 [Note:Bishop Gore.]
The old historian, Diodorus, tells of a fire in the Pyrenees whichburned off
the forests and penetrated the soil until a stream of pure silver gushed forth
and ran down the mountain-side. This is manifest fable. But there will be a
more marvellous story to tell when the fire of God’s Spirit begins to burn in
the hearts of His people.2 [Note:D. J. Burrell.]
A missionary explained how he came to enter the missionary field: “In coming
home one night, driving acrossthe westprairie, I saw my little boy hurrying
to meet me; the grass was highon the prairie, and suddenly he dropped out of
sight. I thought he was playing, and was simply hiding from me; but he did
not appearas I expectedhe would. Then the thought flashed upon my mind,

‘There’s an old well there, and he has fallen in.’ I hurried up to him, reached
down into the welland lifted him out; and as he lookedup in my face, what do
you think he said? ‘O, papa, why didn’t you hurry?’ Those words never left
me, they kept ringing in my ears until Godput a new and deepermeaning into
them, and bade me think of others who are lost, of souls without God and
without hope in this world; and the messagecame to me as a messagefrom the
heavenly Father: ‘Go, and work in my name’; and then from that vastthrong,
a pitiful, despairing cry rolled into my soul as I acceptedGod’s call: ‘O, why
don’t you hurry?’ ”3 [Note: A. P. Hodgson.]
Time greatly short,
O time so briefly long,
Yea, time sole battleground of right and wrong:
Art thou a time for sport
And for a ?Song of Solomon4 [Note: Christina G. Rossetti.]
5. A Work of Patience.—“Topreachthe gospelto the whole creation.” This is
a work of patience. We need the patience which dominated the spirit of St.
Paul so that he could write: “Now I rejoice in my sufferings for your sake, and
fill up on my part that which is lacking of the afflictions of Christ in my flesh
for his body’s sake, whichis the church” (Colossians 1:24). And we canfind a
still greaterexample of patience—the patience of Jesus, portrayedby the
author of the Epistle to the Hebrews:“Now we see not yet all things subjected
to him. But we behold him who hath been made a little lower than the angels,

even Jesus, becauseof the suffering of death crownedwith glory and honour,
that by the grace ofGod he should taste death for every man. Forit became
him, for whom are all things, and through whom are all things, in bringing
many sons unto glory, to make the author of their salvationperfect through
sufferings” (Hebrews 2:8-10).
When they kindle the festival lamps round the dome of St. Peter’s at Rome,
there is first a twinkling spothere and there, and gradually they multiply till
they outline the whole in an unbroken ring of light. So “one by one” men will
enter the Kingdom, till at last “every knee shall bow, and every tongue confess
that Jesus Christ is Lord.”1 [Note: A. Maclaren.]
So mine are these new fruitings rich,
The simple to the common brings;
I keepthe youth of souls who pitch
Their joy in this old heart of things;
Who feel the Coming young as aye,
Thrice hopeful on the ground we plough;
Alive for life, awake to die;

One voice to cheerthe seedling Now.
Full lasting is the song, though he,
The singerpasses;lasting too,
For souls not lent in usury,
The rapture of the forward view.2 [Note: George Meredith.]
III
The Scope ofthe Commission
Its scope will depend upon the meaning we put into the word “gospel.”“Go ye
and preachthe gospel.”
i. The Gospel
1. What is this “Gospel”of“GoodNews” whichwe are to preach to the whole
creation? We may find the answerin the word “Atonement.” The Atonement
of Christ culminated in His Resurrectionand Ascension. The whole teaching
of St. Paul turned round “Christ crucified, and the power of his resurrection.”

“He that descendedis the same also that ascendedfar above all the heavens,
that he might fill all things” (Ephesians 4:10). It is this “power” that is able to
transform men’s lives—this is the Gospelwhich the Church is still calledupon
to preach to the heathen.
2. Perhaps our age unduly magnifies—andyet is it possible to magnify?—the
love of God manifested in the greatpropitiation of Christ’s death. We must
hold both, God’s righteousness—forwhatis God without righteousness?—
and His love—for what is God without love for a world of sinners? There is
the propitiation which sets forth hope. We cannot reconcile them, we often
say; we cannot see how the same actof the Saviour can exhibit both sides of
the Divine character. Perhaps we cannot. St. Paul and St. John could; they
could see no inconsistency. There is no opposition; they are two sides of the
same shield; we can do without neither, we need both equally, for God must
be to us the supreme name for righteousness, justas He must be the supreme
name for the love without which there would have been no redemption, no
atonement for a lost world. We know it is sometimes said that the Eastern
branch of the Church dwelt rather upon the Incarnation, and the Western
upon the Redemption. But that may be pushed too far. The factis, and we
rejoice to think that it is a fact, that the whole Church, in every age, has been
substantially one in the way in which it has held the centraldoctrine of the
faith. On that doctrine there is no division; there is perfect unity in the
Church.
We have an example in the hymns of the universal Church. What do they say?
Now I have found the ground wherein
Sure my soul’s anchor may remain;

The wounds of Jesus for my sin,
Before the world’s foundation slain.
When I survey the wondrous cross
On which the Prince of Glory died.
Rock ofAges, cleft for me,
Let me hide myself in Thee.
And perhaps all the doctrine of the Cross was nevermore simply or more
perfectly stated than in Mrs. Alexander’s children’s hymn:
There is a greenhill far away.1 [Note:J. S. Banks.]
3. But is there not a reactionarytendency in our immediate times,—not so
much to magnify the love of God in the Atonement, as to drift awayfrom a
simple trust in the saving value of Christ’s sacrifice? Are we not now, if we
may so speak, impatient of the word Atonement? It shocks oursense of
justice; we want to setour lives on a moral basis for ourselves. This may be
very well as a theory, the desire which prompts it may be worthy, but will it
work in practice? Which of us does not say in his heart, “Oh, if I had not
sinned before, I could now go on all right.” No, sin needs its remedy, as much
now as it did in Christ’s day. And we can find that remedy, now as then, only

at the Cross. All sacrifice is beautiful if offered in a right spirit, and Christ
will not despise our poor offerings;but our greatestsacrificescan express
their fullest meaning to the heart of the Eternal Father only when they are
offered up in union with the Great Sacrifice ofHis Son.
Look, Father, look on His anointed Face,
And only look on us as found in Him:
Look not on our misusings of Thy grace,
Our prayer so languid, and our faith so dim;
For lo! betweenour sins and their reward
We setthe Passionof Thy Sonour Lord.
ii. The Words of the Commission
The universality of the commissionis found in the meaning of the Gospel. But
we have also the express words of Christ: “Go ye into all the world, and
preach the gospelto the whole creation.” These words unfold the whole plan
of the Universality of the Kingdom—what Maclarencalls “the Divine
audacity of Christianity.” Take the scene. A mere handful of men, how they
must have recoiledwhen they heard the sweeping command, “Go ye into all
the world”!It is like the apparent absurdity of Christ’s quiet word: “They

need not depart; give ye them to eat,” when the only visible stock offood was
“five loaves and two small fishes.” As on that occasion, so in this final
command, they had to take Christ’s presence into account. “I am with you
alway.” So note the obviously world-wide extent of Christ’s dominion. He had
come into the world, to begin with, that “the world through him might be
saved.” “If any man thirst, let him come.” The parables of the Kingdom of
heaven are planned on the same grand scale—“Iwill draw all men unto me.”
It cannot be disputed that Jesus lived in this vision of universal dominion.
Here emerges the greatcontrastof Christianity with Judaism. Judaism was
intolerant, as all merely monotheistic faiths must be—and sure of future
universality, but it was not a proselytising—nota missionary faith. Nor is it so
to-day. It is exclusive and unprogressive still. Muhammadanism in its fiery
youth, because monotheistic, was aggressive,but it enforcedoutward
professiononly, and left the inner life untouched. So it did not scruple to
persecute as wellas to proselytise. Christianity is alone in calmly setting forth
a universal dominion, and in seeking it by the Word alone. “Put up thy sword
into its sheath.”
The missionary battle-cry of the MoravianBrotherhood is “To win for the
Lamb that was slain the rewardof His suffering.” They are a humble people,
smallestof all in figures, but a mighty hostin the word’s redemption. They
have one missionary for every fifty-eight members at home. They are careful
in the observance ofmemorial days. One of these is the Day of Prayer. On
August 26, 1727, theyset their greatvigil going. Twenty-four brethren and
twenty-four sisters decidedthat they would keepup a continuous circle of
prayer through the twenty-four hours of the day, eachbrother, eachsister, in
their own apartments accepting by lot the hour when they would pray.1
[Note:A. P. Hodgson.]They have put their swordin its sheath, and their
weaponis prayer.
1. The word “Universality” gives rise to two thoughts.

(1) It finds in the Gospela Father for everybody. In all the world it finds not a
single orphan. The sorrowing are everywhere;the thoughtless, depraved,
debauched, ignorant, wretched, the sinful are everywhere. But nowhere an
orphan. Whether in the jungles of Africa, the plains of Syria, the crowded
cities of China, or amid the civilisations of Europe and America, the great
Infinite FatherSpirit broods over the spirits of men. Men may forgetthe
Father, but He does not forgetthem. Into whateverdesert, across whatever
valley of sin, whateverslough of despond, whateverdepths of despair, He
follows them, wraps them about as with a garment, and whispers into their
timid ears the sweetassurance,“Lo, I am with you alway, even unto the end of
the world.”
There came to my office one day an old lady with white hair, starvedfeatures,
and tottering steps, leaning upon a cane. There was a scared, timid look on
her carewornface as she sank heavily into a chair and told me her pathetic
story. It was very simple. An utterly debauched and worthless son, who for
thirty years had brought nothing but sorrow to the heart of his mother, had
been arrestedfor an assaultfrom which his victim had died. He was lying in
jail awaiting trial. The bruised heart of the agedmother yearned for her boy,
for he was still a boy to her. In a moment of indignation at what seemedto me
outragedaffection, I asked, “Whydo you not leave him alone? He does not
care for you.” Her eyes filled afreshwith tears, her head sank lower, as she
answeredwith infinite tenderness, “No, I know he does not care for me, but I
care for him, and he cannot have a mother long.”1 [Note:G. L. Perin in Good
Tidings, 139.]
(2) Universality means a cure for every form of sin, and for all the sin of the
world. It does not believe in a defeatedGod. It is a victorious Gospel. One
cannot help feeling sorry for the God whom some people believe in. He is a
kind-hearted, benevolent God, who means well, but His world is too big. It has
slipped awayfrom His controland it is going to ruin at breakneck speed.

Christ, when He died,
Deceivedthe cross,
And on death’s side
Threw all the loss:
The captive world awakedand found
The prisoners loose, the jailor bound.
O dear and sweetdispute
’Twixt death’s and love’s far different fruit,
Different as far
As antidotes and poisons are:
By the first fatal tree
Both life and liberty

Were sold and slain;
By this they both look up and live again.
O strange mysterious strife,
Of open death and hidden life!
When on the cross my King did bleed,
Life seemedto die, death died indeed.1 [Note:Richard Crashaw.]
2. “Preachthe gospelto the whole creation.” The commissionaccording to St.
Mark is all too superficially read by Christian people. “Go ye into all the
world,” does not merely mean, Travel over the surface ofthe earth and speak
to men; the term “world” (kosmos)includes man and everything beneath him.
The preaching of the Gospelto individual men is the beginning of the work,
but the Gospelis to be proclaimed to the whole creation. We can reachthe
kosmos and the whole creationwith the evangelonly through men. In the
proportion in which men hear the evangel, and, yielding to it, are remade by
the healing ministry of the Servant of God, they become instruments through
which He is able to reconstructthe order of the whole creation.
Chaos createdthe agonyof the Cross. WhereverChrist came into the midst of
disorder, He suffered. He, before whose visionthere flamed perpetually the
glory of the Divine ideal, felt the anguish of Godin the presence of the

degradationof that ideal. All wounds and weariness, allsin and sorrow, not
only of man, but through man in creation, surgedupon His heart in waves of
anguish. He calledHis disciples into fellowship with Himself in this suffering.
The suffering of the flowers cannever be cured if we do not touch them. The
agonyof the birds can never be ended save as we care for them. The earth can
never be lifted from its dulness and deadness, and made to blossominto
glorious harvest, save as it is touched by the life of renewedhumanity. That is
the story of the sufferings of Christ. He came into the world, Himself of the
eternal Order, full of grace and truth, and in the consciousnessofchaos and
disorder He suffered.2 [Note:G. Campbell Morgan.]
The gardenof a truly Christian man ought to be the most beautiful in the
whole district. When it is not so, it is because he is not living in the full power
of the risen Christ. I sometimes think that if I am to judge the Christianity of
London by looking at its gardens, it is an extremely poor thing. Let us keep
hold of the philosophy of the simple illustration. That conceptionof Christian
responsibility which aims at the saving of individual men, while it is utterly
carelessofthe groaning of creation, is entirely out of harmony with the
meaning of this commission. The home of the Christian man ought to be a
microcosmof the Millennial Kingdom; and all the things of God’s dear
world—and how He loves it, flowers, and birds, and forces—oughtto feel the
touch of redeemedhumanity, and be lifted into fuller life thereby.1 [Note:G.
Campbell Morgan.]
There was a Powerin this sweetplace,
An Eve in this Eden; a ruling Grace
Which to the flowers, did they wakenor dream,

Was as God is to the starry scheme.
I doubt not the flowers of that garden sweet
Rejoicedin the sound of her gentle feet;
I doubt not they felt the spirit that came
From her glowing fingers through all their frame.
She lifted their heads with her tender hands,
And sustainedthem with rods and osier-bands;
If the flowers had been her own infants, she
Could never have nursed them more tenderly.
And all killing insects and gnawing worms,
And things of obscene andunlovely forms,
She bore, in a basketofIndian woof,

Into the rough woods far aloof,—
In a basket, of grassesandwild-flowers full,
The freshesther gentle hands could pull
For the poor banished insects, whose intent,
Although they did ill, was innocent.2 [Note:Shelley, “The Sensitive Plant.”]
3. Man in the economyof God is king of the world, but he has lost his sceptre,
has lostthe key of the mysteries of the world in which he lives, and cannot
govern it as he ought to govern, is unable to realise the creationthat lies
beneath him. Therefore the kingdom of man is a devastatedkingdom, because
he is a discrownedking; or in the language ofIsaiah, “the earth also is
polluted under the inhabitants thereof.” Man’s moral disease has permeated
the material universe; or as St. Paul says, “the whole creationgroaneth and
travaileth in pain togetheruntil now … waiting for the manifestationof the
sons of God.” Man’s moral regenerationwill permeate the material universe,
and issue in its remaking.
Turning to the Book ofPsalms, that wonderful literature of Hebrew
expectationand hope and confidence, we hearone of the singers of Israelas he
first inquires—
What is man, that thou art mindful of him?

And then, as in harmony with the original story of creation, he declares—
Thou hast put all things under his feet:
All sheepand oxen,
Yea, and the beasts ofthe field;
The fowl of the air, and the fish of the sea,
Whatsoeverpasseththrough the paths of the seas.
We pass to the New Testament, and the writer of the letter to the Hebrews, a
logicianas well as a poet, declares, afterquoting from the singer of Israel, that
all the Divine intention is seenrealisedin Christ as representative Man. “Now
we see not yet all things subjectedto him. But we behold him who hath been
made a little lowerthan the angels, evenJesus.” He thus affirms that while all
things are not yet seenunder the perfect dominion of man, Jesus is seen, the
risen Christ, and the vision of Him is the assurance thatthe whole creation
will yet be redeemedfrom its groaning and travailing in pain, and realise the
fulness of its beauty and glory.
PerfectI callThy plan:

Thanks that I was a man!
Maker, remake, complete,—Itrust what Thou shalt do!1 [Note:R. Browning,
“Rabbi Ben Ezra.”]
Christ’s Commissionto His Church
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Final Utterances
Mark 16:15-18
E. Johnson
I. CHRISTIANITYIS A GOOD MESSAGE FOR ALL MANKIND.
II. ALL WHO HAVE AFFIANCE IN CHRIST ARE MEN CONSECRATED
AND SAVED.
III. IF FAITH BE POSSESSED,ALL NECESSARYCONFIRMATIONS OF
FAITH WILL BE GRANTED.
IV. IN THE KINGDOM OF CHRIST, THE OUTWARD IS ONLY OF
VALUE AS SIGNIFICANT OF THE INWARD AND SPIRITUAL. - J.

Biblical Illustrator
Go ye into an the world and preachthe gospel.
Mark 16:15
Christ's commissionto His apostles
S. Martin, D. D.
I. THE WORK. Preaching the gospel.
1. Speaking. Muchof the real and useful work of life is wrought by words.
They are the tools of almostevery workerin some department of his toil. In
preaching the gospelthey are the chief agency.
2. The gospel. Gospel, in the lips of Jesus, represented facts in the eternal past
and in the eternalfuture — promises, predictions, His own history,
dispensations of the grace of God, and certain aspects ofthe government of
God; and gospel, to the ears of the eleven, representedthe same central truths,
with the outlying truths unrevealed, so that they could not mistake what Jesus
meant when He said, "Preachthe gospel."
3. A new work this. Not preaching merely — that was old enough; but
preaching the gospel.

4. A Divine work. Commencedby God Himself. A work which claims high
esteemfor all engagedin it; a work in which the loftiest ambition may be
satiated;a work whose results surpass in blessedness the creationof earth and
heaven.
II. THE WORKMEN.
1. Men of little refinement or education. This gave them sympathy with the
common people, if not influence over them.
2. Men of ordinary secularoccupations.
3. Greatvarieties of natural characteramong them. No two were alike. Yet
these very different men were calledto do the same work. The same gospel
may be preached in very different styles with equal success.
4. They had receivedspecialtraining for their specialwork. As more was
expectedfrom them than from others, more had been done for them.
5. Yet they were far from being perfect men. Just before this commissionwas
addressedto them they were upbraided by Christ with their unbelief and
hardness of heart. A perfectman or a perfect preacheris not necessaryfor the
preaching of a perfectgospel.
6. Although not perfectmen, they were men to whom special promises were
made — promises of the presence ofChrist and of the Holy Ghost — promises
of power.
7. They were representative men, foundation men, men who had to begin what
others should carry on.
III. THE SPHERE OF WORK. The whole world. No limitations of country or
climate; no distinctions of barbarism and civilization, bondage and freedom,
preparedness or otherwise ofparticular peoples. Whereverthere were men
these workmen were to go. "Every creature" — for every creature hath
sinned, and every creature is guilty before God, and every creature is going
astray, and every creature is liable to punishment. Forevery creature there is
gospelenoughand to spare. What a glorious sphere for working — the world,
man, men, all men, every creature! And what work!These workmenare

builders of a temple that shall fill the world, and stewards ofwealth which
shall enrich the world, and ambassadors upon an errand of supreme
importance to the world, and sowersin the field of the world, by whose agency
the wilderness shallbecome a fruitful field, men shall be reconciledto God,
the poor shall become heirs of God, and "the tabernacle of God," etc.
(Revelation21:3, 4).
IV. THE MASTER OF THE WORKMEN. He who saith "Go," came into the
world. He who saith "Go ye," Himself came:came not by deputy or proxy,
but Himself came. He who saith "Go ye and preach," Himself preached. He
who saith "Go ye and preach the gospel," is the gospel. He who saith "Go into
the world to every creature," is the propitiation for the sins of the world. With
such a Masterthe lack of willing workmenis truly wonderful. Shall we neglect
to obey? Shall we undervalue obedience as a means of redemption to others?
All cannotpreach, but all canrepeat the faithful saying, that Jesus Christ
came into the world to save sinners, and all canunite in sending forth men
qualified to preach, and in sustaining such men by contributions of property,
by manifestations of sympathy, and by prayer.
(S. Martin, D. D.)
Missionaryzeal
S. Martin, D. D.
A raggedschoolteacherwentout into the lanes of our city to bring in
neglectedchildren. He found a child, the very incarnation of wickedness and
wretchedness, andled her to the school. There she heard expounded and
applied the parable of the prodigal son. Shortly after the child was seizedby
fever, and the teachervisited her. In one of his visits he read this parable, and
when he came to the words, "Whenhe was yet a greatway off his father saw
him, and had compassion, and ran, and fell on his neck, and kissedhim," the
child exclaimed, "Ah, that was just like me! That's good; sayit again — 'a
greatway off!' What, ever so far, away, away, like me with the devil? That
must be far from God and the Lamb. Yes! I was a greatway off. How good!

how kind! But I'm afraid! have been worse than that bad son. Still, I have said
'DearJesus, I want to love you, I want to getaway from the devil; please help
me.' And I think He heard me, for I have felt somehow different ever since. I
am not afraid now; no, not one bit." When death was so near that it was
supposedthat all powerof utterance was gone, she arousedherself, and said,
in a clearand distinct voice, evidently referring to destitute children allowed
still to wander through the streets and lanes of the city: "Fetch them in; oh, be
sure and fetch them in! Fetch them in and tell them of Jesus, tellthem of
Jesus;oh, be sure and fetch them in."
(S. Martin, D. D.)
The apostolic commission
R. Newton.
I. THIS COMMISSION IS MOST IMPORTANTIN ITS NATURE. Consider
—
1. Its Divine origin.
2. Its adaptation to the circumstances ofmankind.
3. Its efficiency.
4. Its individuality.One and the same salvationfor all and each. One common
remedy for the universal disease. If there were some given place where all
must needs be, and many roads led to it. It would not be essentiallyimportant
which we took;but if there were but one road which would conduct the
traveller to the place where all should be, how carefully should that road be
sought! And is not Christ the only way to heaven?
II. THIS COMMISSION IS LEGITIMATE IN ITS AUTHORITY. It is the
command of the King of kings, and Lord of lords. And His authority is
twofold.
1. It is official — by delegationfrom His Father.

2. It is essential. Authority without control.
III. THIS COMMISSION IS OFFICIAL IN ITS EXECUTION. It is to be
done by preaching. There is a specialcommissionfor those sentout to preach.
1. The preacher must have a personalrealization of the benefits of the gospel
in his own heart. How canan unbeliever inculcate faith? How can an
impenitent man callsinners to repentance?
2. The preacher must have an ardent love to the fallen souls of men.
3. He must have a solemn, heartfelt impression, that the Author of the gospel
requires this at his hands.
4. He must have suitable qualifications.
5. He must have the sanctionof his brethren in the ministry.
IV. THIS COMMISSION IS UNIVERSAL IN ITS EXTENT.
1. Universal in point of place.
2. Universal in point of persons.CONCLUSION:
1. This subjectenables us to meet the infidel objectionwhich is urged against
the gospelonthe ground of its partial diffusion. This is not God's fault. He
commands that His salvation be proclaimed to the ends of the world.
2. How loud is the call on our gratitude that the gospelhas been proclaimed to
us.
3. How imperative is the obligation that we hand it on to others.
(R. Newton.)
Reasonsfor the preaching of the gospel
H. Townley.

I. THE WORLD KNOWS NOT GOD. By its own wisdom it cannot find Him
out. Instruction needed which God alone can impart. God has imparted the
knowledge ofDivine things to some, and ordered them to convey that
knowledge to the restof the world.
II. THE TEMPORALMISERIES OF THE HEATHEN ARE VERY GREAT.
To what torture do they submit in their blind devotion to false gods!Hasten to
lead them out of their ignorance and superstition into the light of the
knowledge ofthe only true God.
III. THE WOE THAT AWAITS THEM BEYOND THE GRAVE. What an
educationfor eternity is theirs!
IV. THE GOSPELIS THE POWER OF GOD TO EVERYONE WHO
RECEIVES IT.
(H. Townley.)
The duty of Christians with respectto missions
J. Langley, M. A.
I. THE NATURE OF THIS COMMAND.
II. THE EXTENT OF THIS COMMAND.
III. THE PERIOD WHEN THIS COMMAND WAS GIVEN.
(J. Langley, M. A.)
Goodnews for you
W. Birch.
I. THE GOSPELIS A REVELATION OF LOVE. Is there not sunshine
enough in the skyfor your daily paths, and is there not enoughwater in the
oceanto bear your small craft? The love of God is like the sunshine, and His
goodness is like the ocean;there is enough for you; and if you will but take the

gospelas meant for you, His greatlove shall be shed abroad in your heart by
the powerof the Holy Ghost.
II. THE GOSPELALSO IS A PROVISION OF PEACE. It takes the sting
from trouble; it takes the pain from sickness;it breathes to all, hope, paradise,
joy. And it imparts peace at all times. Whereveryou are, whatsoeveryou may
be, and through whateveryou may pass, the gospelgives you a peace that
sustains you safely. Like yonder impregnable British fortress at Gibraltar, so
God's peace shall keepyou. The waves may dash againstthat ancient fortress,
and guns may burst their fireballs upon it, but that rock is impregnable; held
by British hearts it shall stand againstall the foes of the world. So God's peace
shall enter your soul, and keepyou in all the trials and storms of life.
III. THE GOSPELIS A CALL TO LIBERTY. What is it that causes men to
feel the pain of guilt? it is that they are afraid of being discovered;they are
afraid of men pointing the finger of scornat them. But how blessedto know
that when we stand before the bar of God all our sins shall be blotted out.
IV. THE GOSPELIS AN INSPIRATION OF POWER. Ittells us that the
Lord shall stand up in your heart and raise a standard, which shall hurl back
the flood of sin. Howevergreatthe torrent may be the Lord shall breathe
powerto check it.
V. THE GOSPELIS THE INSPIRATION OF POWER TO BE HOLY. We
cannot in our ownstrength run the heavenly race;but Jesus enters into us,
abides in our hearts, and gives us His own almighty strength.
VI. THE GOSPELALSO OFFERS A PRESENT JOY. Blessings,mercies,
pardon, peace — all to be had now.
VII. THE GOSPELCONSTRAINSUS TO LOVE GOD, AND TO LIVE
HOLY LIVES, BY THE MOST POWERFULMOTIVE. What can constrain
us like the love of Jesus?
(W. Birch.)
Life in the gospel

W. Birch.
I. THE GOSPELIS BROUGHT TO US BY JESUS, OUR KINSMAN.
II. IN THE GOSPELJESUS REVEALS TO US THE CHARACTER OF
GOD. When you hold a magnet to a little bit of steelthe two are drawn
together, on accountof some mysterious affinity betweenthem. So, when a
sincere mind examines the way to God pointed out by Jesus in the Gospel, and
we are true as steelto the Saviour magnet, we are drawn to the breastof our
God.
III. THE CHIEF GEM OF THE GOSPELIS, THAT EVERY HUMAN
BEING IS FORGIVEN. We forgive men after they have beggedus to do so,
but God forgives men before they ask.
IV. EVERY MAN WHO SINCERELYBELIEVES THE GOSPELSHALL
BE SAVED FROM THE POWER OF HIS SIN. Salvationis not a varnish to
hide our blemishes;it is a new spirit which roots out every sin.
V. THE GOSPELIS FOR EVERY MAN.
(W. Birch.)
Preach, preach, preacheverywhere
C. H. Spurgeon.
I. WHAT IT IS THAT WE HAVE TO CARRY TO EVERY CREATURE.
The greattruth that "Godwas in Christ reconciling the world unto Himself."
What is meant by the word preach? Its meaning is extensive. It includes all
church work for the spread of the gospel.
II. WHAT IS THE EXTENT OF THIS COMMISSION?No limit as to where
this gospelis to be preached. No limit as to the persons to whom it is to be
preached.

III. THE INDUCEMENT TO ENLIST IN THIS SERVICE AND OBEY THIS
COMMAND. Godhas saidit. It is a delight to God. By it the electare to be
gatheredout. We should do it for our own sakes. BecauseJesus wills it.
IV. WHAT POWERS HAVE WE TO WORKWITH AND HOW CAN WE
DO IT? If all cannot preach, yet they may either teachthe young or influence
their own households.
(C. H. Spurgeon.)
"Up, guards, and at them"
C. H. Spurgeon.
Searchye out, and look what you cando, and whatsoeveryour hand findeth
to do, do with all your might, for the grave will soonopen for you, and there is
no work nor device in the grave whither you are hastening. "Up, guards, and
at them," was said in the day of battle, and I may say it to every Christian. We
shall not bless the world by big schemes, mighty theories, gigantic plans. Little
by little grows the coralreef on which afterwards gardens are to be planted.
Little by little must the kingdom come, eachman bringing his mite and laying
it down at Jesus'feet. So breaks the light. Beamby beam it comes. One by one
come the arrows from the bow of the sun, and at last darkness flies. So, so
must break the everlasting morn.
(C. H. Spurgeon.)
"Compelthem to come in"
C. H. Spurgeon.
He would be a poor sportsman who would sit in his house and expectthe game
to come to him. He that would have it must go abroad for it, and he that
would serve his Mastermust go into the highways and hedges, and compel
them to come in.

(C. H. Spurgeon.)
A greatwork
C. H. Spurgeon.
Oh, church of God! thy Lord has given thee a work almost as immense as the
creationof a world; nay, it is a greaterwork than that; it is to recreate a
world. What canstthou do in this? Thou canst do nothing effectivelyunless
the Holy Spirit shall bless what thou attemptest to do. But that He wilt do, and
if thou dost gird up thy loins, and thy heart be warm in this endeavour, thou
shalt yet be able to preach Jesus Christto every creature under heaven.
(C. H. Spurgeon.)
The greatcommission
R. S. Storrs, D. D.
I. IT IS IMPLIED THAT THERE IS AT LAST A GOSPELiN THE
WORLD; not a history merely, not a philosophy, but a gospel — a way of
salvationfor dying men; a finished thing, to which nothing is to be added, and
from which nothing is to be taken.
II. This commissionto preach the gospelto all the world also implies THE
CONTINUITYOF THE CHURCH AS A PREACHING, TEACHING BODY.
III. The extensionand establishment of the gospelthrough the world, TILL IT
EVERYWHERE COMES TO BE A DOMINANT POWER IN SOCIETY, is
an obligation on our part in whateverlight we examine it.
1. Considerthe gospelas relatedto whateveris bestin human civilization.
Civilization is but a secularname for Christianity itself. Popular education
comes from the gospel. As the dignity of man is realized there comes a
liberalizing of government, and tyrannic dynasties are overthrown. Domestic
felicity, literature and art, are aided by the gospel.

2. But beyond all this look at the spiritual wants of man to which the gospel
ministers. It transfigures man's whole life.
3. Recallthe new impressions which we ourselves have receivedof the
greatness andvalue of the gospel. We have felt its inspiring energy in our own
hearts.
4. Thus we enter the fellowship of the noblest souls of earth — a society
grander than that of a mere intellectual companionship — even with the
ancient martyrs. But best of all, the executionof this greatcommissionbrings
us into fellowship with Jesus Christ, in His unique and royal work.
(R. S. Storrs, D. D.)
Every Christian a preacher
Dr. Cuyler.
It is often said that there are not preachers enough to meet the demands of the
land and of the world. That may be true. But every living Christian is a
preacher. Every prayerful, earnest, godly life is a sermon. There are a
hundred ways of preaching Jesus without choosing a Bible text or standing in
a pulpit. A Wilberforce could proclaim the gospelof love on the floor of the
British Parliament, even though he wore no surplice and never had a bishop's
hand laid upon his honoured head. George H. Stuart was an apostle of the
cross whenhe organizedthe Christian commissionfor soldiers'tents; and
John Macgregorwas anotherwhen he organized the "Shoe-black Brigades"
in the streets of London. Hannah More preached Christ in the drawing room,
and Elizabeth Fry in prison cells, and Florence Nightingale in the hospitals,
and SarahF. Smiley among the freedmen of the South. Our Masterscatters
His commissions very widely. Harlan Page dropping the tract and the kind
word through the city workshops;John Wanamaker, the Christian merchant,
mustering poor children into his "Bethany" mission house;James Lennox,
giving his gold to build churches and hospitals; the Dairyman's Daughter,
murmuring the name of Jesus with her faint, dying voice;George Muller,
housing and feeding God's orphans — all these were effective and powerful

preachers of the glorious gospelof the Sonof God. There is a poor
needlewomanin my congregationwhose unselfish, cheerful, holy life
impresses me as much as any pulpit messageofmine can possibly impress her.
A true and noble life is the mightiest of discourses.It is the sermons in shoes
that must convert the world to Jesus, if it is ever to be converted.
(Dr. Cuyler.)
To every creature
D. L. Moody.
Christ's own word for it, come with me to that scene in Jerusalemwhere the
disciples are bidding Him farewell. Calvary, with all its horrors, is behind
Him; Gethsemane is over, and Pilate's judgment hall. He has passedthe
grave, and is about to take His place at the right hand of the Father. Around
Him stands His little band of disciples, the little church He was to leave to be
His witnesses. The hour of parting has come, and He has some "lastwords"
for them. Is He thinking about Himself in these closing moments? Is He
thinking about the throne that is waiting Him, and the Father's smile that will
welcome Him to heaven? Is He going over in memory the scenes ofthe past;
or is He thinking of the friends who have followed Him so far, who will miss
Him so much when He is gone? No, He is thinking about you. You imagined
He would think of those who loved Him? No, sinner, He thought of you then.
He thought of His enemies, those who shunned Him, those who despisedHim,
those who killed Him — He thought what more He could do for them. He
thought of those who world hate Him, of those who would have none of His
gospel, ofthose who would sayit was too goodto be true, of those who would
make excuse that He never died for them. And then turning to His disciples,
His heart just bursting with compassion, He gives them His farewellcharge:
"Go ye into all the world and preach the gospelto every creature." Theyare
almost His last words, "to every creature."
(D. L. Moody.)

Preachthe gospel
S. R. Hole, M. A.
When we ask in these days what does this injunction mean, the answers which
come to us, from within and from without the Church, are many and
discordant. As in the earliesttimes of Christianity there were pseudo-gospels,
counterfeits, and forgeries, so it is now.
I. AMONG THESE PSEUDO-GOSPELS OUTSIDE THE PALE OF THE
CHURCH WE HAVE —
1. The gospelof reason;the idea that man, by his own mental power, is
rapidly acquiring a newer and truer wisdom, which is to make the world
happier and better than it has ever been. It is a religion of the head, not the
heart; it cannot therefore apprehend spiritual verities.
2. The easy, plausible gospelof universal toleration and philanthropy, which
assumes and abuses the sacredname of love. Indifferent altogetherfor truth,
caring only for expediency. Anything for peace.
3. The gospelof sentiment — the religionwhich very much resembles those
pictures in which the cross is almost hidden by gay colouredflowers —
satisfying itself with music, sensationalpreaching, controversialreading, and
much speaking, but shirking the plain uninteresting duties of daily life, and
doing no realwork for others, for the soul, and for God.
4. The gospelof wealth, pleasure, honour, authority, believing (so falsely) that
a man's life consists in the abundance of the things he possesses.
II. AND THEN, WITHIN THE CHURCH, HOW MANY GOSPELS? Alas,
what sore surprise and sorrow would vex the righteous soul of one of those
who lived in the earlier, happier days of our faith could he re-visit this world
and witness our unhappy divisions! "What has become," he would say, "of
the apostles'doctrine and fellowship? How the seamless robe ofour crucified
Lord is rent and torn; and that, not by declaredenemies, but by professed
friends!"

III. WHAT, THEN, ARE WE TO PREACH? We must appeal to two friends,
whom we shall find in every heart; two allies who will help us; two witnesses
who will come into court.
(1)Love and
(2)fear.Letall seek Christas their Saviour, lest they tremble when He comes
to be their Judge.
(S. R. Hole, M. A.)
Missionarywork for all Christians
C. M. Southgate.
After these words were spoken, the missionary duty of the Church, in its
nearestand remotestextent, was as little a matter of doubt as the
resurrection. A thousand other things it may do or neglect;may have
elaborate organizationor none; may build cathedrals, or pitch tents; may
master all learning and art, or know nothing save Christ and Him crucified;
but go it must, and preachit must, or it is not Christ's Church. You little
children who love Jesus must tell others of His love. You rich men must work
through your money; you wise men by your wisdom; you poor uncultured
souls through your prayers. Unless you do your utmost to spread the
kingdom, you disobey the first law of the kingdom; unless your love reaches
out to all men, you have not the spirit of Christ, who died for all. A positive
belief and a missionary spirit have long ago been proved the indispensable
characteristicsofa living Church. The Lord speaks in tender tones to rouse
our sympathy for those who are perishing for lack of knowledge. He unfolds
the magnificent conceptionof the empire of holy love, exalting the continents
and blessing the isles. He stands in the midst of these unredeemed millions and
says:"Come. Lo! I am waiting for you here." But behind all invitations stands
the command, "Go, preach;" and above them all rises the judgment, for us
and for them, with its eternal blessednessand eternalwoe.
(C. M. Southgate.)

Go
"I hope," says Mr. Knibb, of St. Petersburg, in a letter, "the subject of
devoting ourselves and our children to God and to His service will be more
thought of, and more actedupon, than it has been hitherto. I am more and
more convinced that, if St. Paul had ever preachedfrom this particular text,
he would have laid greatstress onthe word 'go.' On your peril do not
substitute another word for go. Preachis a goodword; direct is a goodword;
collectis a goodword; give is a goodword. They are all important in their
places, and cannot be dispensedwith. The Lord bless and prosper those who
are so engaged, but still lay the stress on the word go; for 'how canthey hear
without a preacher, and how can they preach exceptthey be sent?' Six
hundred millions of the human race are perishing, and there are perhaps
thirty among all the Christians in Britain who are at this moment preparing
to 'go'!"
The commission
C. M. Southgate.
Words of strong authority from the captain to the soldier; from master to
servant; from Redeemerto redeemed; from king to subject. No doubt as to
possibility, no discussing of dangers, no calculating of results — "Go!" Great
oceans, highmountains, wide deserts are in the way; shipwreck, fever,
starvation, death — "Go!" The people are brutish and hard of heart; they
have slain the Lord; they will not hear the disciple — "Go!" I am but a child,
a man of unclean lips; I forsook the Lord and fled; I denied Him "Go!"
(C. M. Southgate.)
Go ye into all the world
John Bate.

There is one feature of Christianity which must strike the mind of every
observer, viz., that no other system of religion in the world is missionary. They
all limit themselves to the people, country, and clime where they have grown.
Where are the missionaries ofthe religions of China, India, Africa, Persia, or
Japan? But no soonerwas Christianity introduced into the world than it sent
forth its agencies beyondthe place of its introduction. "Jerusalem, Judea,
Samaria, and the utmost parts of the earth" are the scope of its operations.
"Go ye into all the world, and preachthe gospelto every creature," is the
command of the Spirit to all its agents. And hence Christianity has its agents,
institutions, literature, and means in every quarter of the globe. What does
this prove for Christianity? That, as a system of religion, it is nobler, grander,
more benevolent and diffusive than any other; and the successwhichhas
crownedChristianity wherever it has gone demonstrates that it is Divine in its
origin; adapted to all minds, hearts, lives, and countries;civilizing,
meliorating, saving, and beautifying in its effects;and the only religion which
can restore a fallen world to its glorious Creatorand God.
(John Bate.)
A strange messenger
A professionaldiver said he had in hi, house what would probably strike a
visitor as a very strange chimney ornament — the shells of an oysterholding
fast a piece of printed paper. The possessorofthis ornament was diving on the
coast, whenhe observed at the bottom of the sea this oyster on a rock, with a
piece of paper in its mouth, which he detached, and commencedto read
through the goggles of his headdress. It was a gospeltract, and, coming to him
thus strangelyand unexpectedly, so impressed his unconverted heart, that he
said, "I can hold out againstGod's mercy in Christ no longer, since it pursues
me thus." He became, whilst in the ocean's depth, a repentant, converted, and
(as he was assured)sin-forgiven man. Saved at the bottom of the sea.
Universality of the message

Dr. T. W. Jenkyn.
The apostles understoodtheir commissionto be generaland indiscriminate
for every creature;so they receivedit from Him who laid the foundation of
such an extensive ministration by tasting death for every man. Accordingly,
they went forth on their commission, to preach the gospelto all the world.
They did not square their messageby any human system of theology, nor
measure their language to the lines of Procrusteancreeds. Theyemployed a
dialect that traverses the length and breadth of the world. They did not
tremble for such an unreserved exhibition of the ark and the mercy seat. They
could not bring themselves to stint the remedy which was prepared and
intended to restore a dying world, nor would they cramp the bow which God
had lighted up in the storm which threatened all mankind.
(Dr. T. W. Jenkyn.)
The Church's orders
During the American war, a regiment received orders to plant some heavy
guns on the top of a very steephill. The soldiers draggedthem to the base of
the hill, but were unable to get them any farther. An officer, learning the state
of affairs, said, "Men, it must be done! I have the orders in my pocket." So the
Church has orders to discipline the world.
Progressofmissions
Bp. H. M. Thompson.
We sometimes complain of the slow progress of missions, as though nothing
had been done. Is it nothing that the Church has been arousedto her duty?
that every large branch of Zion has her missionary organization? that these
amount to eighty? that four thousand missionaries are in the field? that the
Word of God is preachedin fifteen thousand localities ofthe heathen world?
ten million dollars are collectedannually to sustain these missions? that six
hundred and eighty-seventhousand converts are enrolled in Africa, and seven

hundred and thirteen thousand in Asia? and that, if we add to these the fruits
of the Romish missions, we shall number Christians by the million in the
heathen world?
(Bp. H. M. Thompson.)
The universal gospel
The late Duke of Wellington once met a young clergyman, who, being aware
of his Grace's formerresidence in the East, and of his familiarity with the
ignorance and obstinacy of the Hindoos in support of their false religion,
gravely proposedthe following question: "Does notyour Grace think it almost
useless andabsurd to preach the gospelto the Hindoos?" The Duke
immediately rejoined: "Look, sir, to your marching orders, 'Preachthe gospel
to every creature.'"
Successofmissions
Careyand his compeers, the first English Baptist missionaries, labouredseven
years before the first Hindoo convert was baptized. Judson toiled on for years
without any fruit of his labour, until the few churches in this land which
sustainedhim began to be disheartened. He wrote, "Beg the churches to have
patience. If a ship were here to carry me to any part of the world, I would not
leave my field. Tell the brethren successis as certain as the promise of a
faithful God canmake it." The missionwas commencedin 1814. In 1870 there
were more than a hundred thousand converts.
Vivifying effects of missions
F. F. Trench.
As Peter walkedat eventide, his lengthened shadow, as it fell on the gathered
sick in the streets ofJerusalem, healedas it sweptover them; even so is

Christianity going through the earth like a spirit of health, and the nations,
miserable and fallen, start up and live as she passes.
(F. F. Trench.)
The duty and results of preaching the gospel
George Weight.
I. THE EXTENT OF OUR COMMISSION.
1. "All the world" — because all the world is involved in transgression.(1)We
learn this from Scripture (Romans 3:19, 23; Romans 5:12).(2)Experience
confirms this. All the foundations of the world are out of course.
2. "All the world" — because man's wants are everywhere the same. All need
pardon; all need enlightenment; all need peace.
3. "All the world" — because Godhas designedto collecta people for Himself
from all the tribes and families of men.
II. THE OBJECT OF OUR EMBASSY. To preach the gospel — the glad
tidings of mercy and grace.
1. The gospelmust be preached faithfully. Nothing of our own put in; nothing
of God's left out.
2. The gospelmust be preached affectionately. Notto drive men away, but to
gather them in; not to terrify, but to console.
3. The gospelmust be preached in complete and entire dependence upon the
grace ofChrist.
III. THE RESULTS THAT WILL ATTEND THE ACCEPTANCEOR
REJECTION OF OUR MESSAGE. None canperish but by their own fault.
(George Weight.)

The obligations and requirements of the gospel
E. Grindrod.
I. THE NATURE OF THE CHRISTIAN MINISTER'S COMMISSION.To
preach the gospel, explain its doctrines, to enforce its precepts, to proclaim its
promises, and to denounce its threatenings.
II. THE END OR DESIGN OF THE CHRISTIAN MINISTER'S
COMMISSION.To preachthe gospelin all the world and to every creature.
1. This implies that all mankind stand in need of the gospel.
2. It implies universality of designon the part of God to bestow the benefits of
the gospelonthose who receive it.
3. It implies universal grace and efficiencyas accompanying the ministry of
the gospelto render it effectualfor the salvationof all.
4. It implies an obligation on the part of the Church to send its ministers
literally into all the world and to every creature.
III. THE REQUIREMENTS OF THE GOSPELFROM THOSE TO WHOM
IT IS PREACHED.
1. The gospelrequires faith from those to whom it is preached. Saving faith
consists oftwo parts.
(1)The faith by which the sinner is justified. And in this there are three
distinct acts.
(i)The assentof the understanding.
(ii)The consentof the will.
(iii)The soul's repose and reliance upon Christ for pardon.
(2)The faith by which the Christian daily lives. Trust. Confidence in God,
leading to prompt and willing obedience.
2. Baptism. The duties imposed upon all baptized are —

(1)To maintain an open connectionwith the Church.
(2)To defend the cause of Christ againstall adversaries.
(3)To live a holy life.
IV. THE RESULTS OF THE RECEPTION OR REJECTIONOF THE
GOSPEL.
(E. Grindrod.)
The duty of spreading the gospel
C. H. Spurgeon.
Huber, the greatnaturalist, tells us that if a single wasp discovers a deposit of
honey or other food, he will return and impart the goodnews to his
companions, who will then sally forth in greatnumbers to partake of the fare
which has been discoveredfor them. Shall we who have found honey in the
rock Christ Jesus be less considerate ofour fellow men than wasps are of their
fellow insects?
(C. H. Spurgeon.)
The gospelfor every creature
D. L. Moody.
I heard of a womanonce who thought that there was no promise in the Bible
for her; they were all for other people. One day she gota letter, and, when she
opened it, found it was not for her at all, but for some other woman of the
same name. It led her to ask herself, "If I should find some promise in the
Bible directed to me, how should I know that it meant me, and not some other
woman?" And she found out that she must just take God at His word, and
include herselfamong the "whosoevers" andthe "everycreatures" to whom
the gospelis freely preached.

(D. L. Moody.)
The greatcommission
N. Hall, LL. B.
A Christian is one who professes to obey Jesus. Jesushas distinctly told us to
go and preach the gospelthrough. out the world; therefore, whatever
objections may be brought againstChristian missions, are really brought
againstthe authority of Christ and againstChristianity itself. The Christian
who opposes Christianmissions is an anomaly. Some philosophers may say
that Christianity is unsuited to the circumstances ofevery nation. Some
philanthropists may say there is a bettor method of doing goodto the world;
some patriots may say that all we can do should be done in our own country;
some politicians may saythat it is unwise to interfere with the established
institutions of other countries; some practicalmen may say the results
accomplishedare not worth the pains taken. Now, if we have no distinct reply
to any of these objections, it is sufficient that we are under the orders of
Christ, and those orders we must comply with. Suppose that when the
commander-in-chief of an army calls his officers to him and says:"You are to
storm every battery, to attack every position, of the enemy," then the
subordinate officers were to say: "I can't see the reasonof this; there's an
insuperable difficulty yonder; we had better delay the executionof the
command." It would be monstrous, although it might be that your
commander is mistaken, or perhaps the command itself is ambiguous. But in
this case the command is not ambiguous; nothing could be more clear — go;
go everywhere, go everywhere and preach; preach the gospelto everyone.
Nothing could be plainer. And then there is greatemphasis given to the
command by the circumstances under which it was uttered. A command in
battle may be given in the time of conflict, and at the order may be mistaken;
but this command was not given under the excitement of conflict; the conflict
was over, the battle finished, the victory over death had been won, and calmly,
as by a conqueror, this word of command was given. We think much of the
last words of anyone who addresses us. These are Christ's last words: there is

greatemphasis about them. Part of Christ's work was complete, the great
work of offering a sacrifice for the world; but part of Christ's work was not
complete, the work of publishing the gospel. His own personalministry was
limited — in locality, in time — it only extended over Palestine, and only
lastedthree years. But the ministry of Christ in the publication of His gospel
was to be continued through the agencyof His Church.
I. WHAT? what is it we have to do?
1. Preachthe gospel. The world had to be possessedfor Christ. By the
employment of what weapons?Shallswords and spears be collected, soldiers
trained, armies organized? "Preachthe gospel." Shallthe arts of diplomacy
be used? Shall statesmenand rulers be upraised so that they may pass laws by
which whole communities under their influence shall be gathered, at least
outwardly, into the Church? "Preachthe gospel."Shallthe servants of Christ
be engagedto amass wealth, so that by money — which is said to be able to do
everything — we may purchase the adhesion of the world? "Preachthe
gospel." Disdaining these carnalmethods referred to, shall we apply ourselves
to other methods more spiritual? Shall we apply ourselves to philosophy?
Shall we take ourselves to the current theories of the day, and try to overcome
the prejudices of the learned, and win the intellect of the wise? "Preachthe
gospel."
2. What, then, is this gospel? Goodnews. That, then, is the gospel — the
Saviour — Christ. And this gospelis to be preached — not displayed in
outward forms and mystic ceremonies, as the ceremonies ofthe Old
Testamentindicated typically the glory that was to come. Go and preachit,
declare the truth, speak it to men's minds, that it may enter their hearts.
3. But why should it be preached by men? Why should it not have been made
known by some supernatural, miraculous manner to everyone? Why the delay
connectedwith preaching? There are mysteries we cannot solve. The arts and
scienceshave been left for man to work out. God gives us the materials for
food — we prepare them; provides the land — we have to cultivate it; gives
salvation— we have to acceptit; the gospelmessage— we have to propagate
it. Then, again, we might say our own spiritual culture requires this work; it

would be an injurious thing for us if we had not this work to do. It is not likely
we can understand all the mysteries of the Divine procedure, but there is the
distinct precept we have to obey. "Preachthe gospel."
II. WHY? Ancient predictions prepared us for this commission. Some say —
we all say— charity begins at home, so the commissionruns, "beginning at
Jerusalem." The apostles unfurled the banner of the cross atJerusalem, and
then went forth displaying it before all the world. Very soonafter they began
to preach at Jerusalemthe gospelwas proclaimedat Damascus,Ephesus,
Athens, Rome, and afterwards it extended to Macedonia,Spain, and Britain.
Does someone sayourown country needs all we can do to benefit mankind, all
our efforts and all our money, let us wait till all evil is rectified in our own
land? Then I would ask who are doing the most for their own land; are they
not generallyfound to be those who are doing most for other lands? But
cannot man be savedwithout hearing the gospel? Whytherefore go to them?
That might be said with reference to people here in England. Why preachat
home? If the objection holds goodin one case, itwould hold goodin the other.
"Go into all the world." But don't you increase the responsibility of a nation
when you make known to them the gospel, supposing they reject it? Is not the
man more guilty the more he knows? Suchan objectionwould apply equally
to preaching at home, so we should have no preaching at all. But if one
country in the world is well adapted for this particular systemof truth, there
are other countries that are altogetherdifferent from that country, and what
is fit for it cannot be goodfor the other. "Go ye into all the world." We keep
to our commission;the command is very clear. Well, but some countries are
too cold; their icy mountains frown awaythe fanatics who would go to those
shivering wretches gorging their blubber in their snow huts to try and explain
to them the mysteries of Christianity, "Go into all the world." But some
countries are too hot; the burning suns, scorching blast, and arid deserts
forbid the things that are suited to temperate climes. "Go into all the world."
But some nations are highly civilized, and don't need your gospelas savage
nations do. "Go into all the world." But some are two barbarous, eating one
another, and looking hungrily at you; it's madness to go and teachthem the
mysteries of Christianity. "Go into all the world." But some parts of the world
are the homes of ancient idolatries;their gods are visible, and their worship is

fortified by the indulgence of cruelty and lust. It is impossible to win such
nations to the pure worship of an invisible Spirit. "Go into all the world." But
some nations are the worshippers of one God with a comparatively pure form
of faith; why disturb them? "Go into all the world." But your religion of the
Westcannot be suited to the customs of the East. That which suits Anglo-
Saxons cannotsuit Orientals. But our religionhad its birthplace in the East.
Missionaries fromSyria first came to Britain; now we take back the gospel
that we receivedfrom them. The gospelhas been preachedthroughout the
world: it has gone back to Palestine, Egypt, Judea, Samaria, and the
uttermost parts of the earth. The Anglo-Saxonrace — the depositories of
Christianity — have spreadthrough the world; our commerce is in every
country, our ships sail over every sea, our language is spokenin every clime;
by the aid of printing, Bibles and books are multiplied in almostevery
language.
III. TO WHOM? "To every creature." Notonly to nations, you will observe,
as though we could convert a nation at once by gaining over the rulers and
their passing laws. No;"go and preachthe gospelto every creature."
Christianity is a personalthing. Believe thou the gospel. It is for every
creature. God would not invite to a banquet those for whom there was no
room. Yes, for "everycreature." Christ, who constitutes the gospel, is Divine,
and therefore infinite; if not Divine, and merely human, there would be a
limitation about His power. "To every creature." The most unlikely persons
to receive the gospelhave often been the first to acceptit. Publicans and
harlots enter the kingdom of heaven before some of those who seemedto be
far advancedon the way; therefore we are to preach, not only to barbarous
tribes as such, but to the most degradedspecimens of those tribes. What! to
this hoary-headedheathen whose heathenism is bound up in his very life?
"Every creature." What!to this fierce cannibal gloating over his victories?
"Every creature." What!to this wild tenant of the woods whose intellect
seems little above the intellect of the brutes; who seems as if he had no wishes
but the most debasedof his own debasedpeople. "To every creature." What!
to this man of cultivation? "Every creature." It is for sinners, and I am a
sinner. It is for all, and I am one of the all; and so, having receivedit, I publish
it to others.

(N. Hall, LL. B.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
Go ye into all the world - See on Matthew 28:19; (note).
And preach the Gospel to every creature - Proclaimthe glad tidings - of
Christ crucified; and raisedfrom the dead - to all the creation, πασῃ τῃ κτισει
- to the Gentile world; for in this sense ‫תוירב‬ berioth, is often understood
among the rabbins; because He, through the grace ofGod, hath tasteddeath
for Every man, Hebrews 2:9. And on the rejectionof the Gospelby the Jews,
it was sent to the whole Gentile world.
Albert Barnes'Notes onthe Whole Bible
Into all the world - To the Gentiles as well as the Jews. It was contrary to the
opinions of the Jews that the Gentiles should be admitted to the privileges of
the Messiah‘skingdom, or that the partition wall betweenthem should be
broken down. See Acts 22:21-22. It was long before the disciples could be
trained to the belief that the gospelwas to be preachedto all men; and it was
only by specialrevelation, even after this command, that Peterpreachedto
the Gentile centurion, Acts 10; Jesus has graciouslyorderedthat the
preaching of the gospelshall be stopped by no barriers. Whereverthere is
man, there it is to be proclaimed. To every sinner he offers life, and all the
world is included in the message ofmercy, and every child of Adam is offered
eternal salvation.
Preach- Proclaim;make known; offer. To do this to every creature is to offer
pardon and eternallife to him on the terms of the plan of mercy - through
repentance, and faith in the Lord Jesus.

The gospel - The goodnews. The tidings of salvation. The assurance that the
Messiahhas come, and that sin may be forgiven and the soul saved.
To every creature - That is, to every human being. Man has no right to limit
this offer to any class ofmen. Godcommands his servants to offer the
salvationto “all men.” If they reject, it is at their peril. God is not to blame if
they do not choose to be saved. His mercy is manifest; his grace is boundless in
offering life to a creature so guilty as man.
The Biblical Illustrator
Mark 16:15
Go ye into an the world and preachthe gospel.
Christ’s commissionto His apostles
I. The work. Preaching the gospel.
1. Speaking. Muchof the real and useful work of life is wrought by words.
They are the tools of almostevery workerin some department of his toil. In
preaching the gospelthey are the chief agency.
2. The gospel. Gospel, in the lips of Jesus, representedfacts in the eternal past
and in the eternalfuture-promises, predictions, His own history, dispensations
of the grace ofGod, and certainaspects ofthe government of God; and gospel,
to the ears of the eleven, representedthe same central truths, with the outlying
truths unrevealed, so that they could not mistake what Jesus meant when He
said, “Preachthe gospel.”
3. A new work this. Not preaching merely-that was old enough; but preaching
the gospel.
4. A Divine work. Commencedby God Himself. A work which claims high
esteemfor all engagedin it; a work in which the loftiest ambition may be

satiated;a work whose results surpass in blessedness the creationof earth and
heaven.
II. The workmen.
1. Men of little refinement or education. This gave them sympathy with the
common people, if not influence over them.
2. Men of ordinary secularoccupations.
3. Greatvarieties of natural characteramong them. No two were alike. Yet
these very different men were calledto do the same work. The same gospel
may be preached in very different styles with equal success.
4. They had receivedspecialtraining for their specialwork. As more was
expectedfrom them than from others, more had been done for them.
5. Yet they were far from being perfect men. Just before this commissionwas
addressedto them they were upbraided by Christ with their unbelief and
hardness of heart. A perfectman or a perfect preacheris not necessaryfor the
preaching of a perfectgospel.
6. Although not perfectmen, they were men to whom specialpromises were
made-promises of the presence ofChrist and of the Holy Ghost-promises of
power.
7. They were representative men, foundation men, men who had to begin what
others should carry on.
III. The sphere of work. The whole world. No limitations of country or
climate; no distinctions of barbarism and civilization, bondage and freedom,
preparedness or otherwise ofparticular peoples. Whereverthere were men
these workmen were to go. “Every creature”-foreverycreature hath sinned,
and every creature is guilty before God, and every creature is going astray,
and every creature is liable to punishment. For every creature there is gospel
enough and to spare. What a glorious sphere for working-the world, man,

men, all men, every creature!And what work!These workmenare builders of
a temple that shall fill the world, and stewards of wealthwhich shall enrich
the world, and ambassadors upon an errand of supreme importance to the
world, and sowers in the field of the world, by whose agencythe wilderness
shall become a fruitful field, men shall be reconciledto God, the poor shall
become heirs of God, and “the tabernacle of God,” etc. (Revelation21:3-4).
IV. The master of the workmen. He who saith “Go,” came into the world. He
who saith “Go ye,” Himself came:came not by deputy or proxy, but Himself
came. He who saith “Go ye and preach,” Himself preached. He who saith “Go
ye and preach the gospel,” is the gospel. He who saith “Go into the world to
every creature,” is the propitiation for the sins of the world. With such a
Masterthe lack of willing workmenis truly wonderful. Shall we neglectto
obey? Shall we undervalue obedience as a means of redemption to others? All
cannot preach, but all can repeatthe faithful saying, that Jesus Christcame
into the world to save sinners, and all can unite in sending forth men qualified
to preach, and in sustaining such men by contributions of property, by
manifestations of sympathy, and by prayer. (S. Martin, D. D.)
Missionaryzeal
A raggedschoolteacherwentout into the lanes of our city to bring in
neglectedchildren. He found a child, the very incarnation of wickedness and
wretchedness, andled her to the school. There she heard expounded and
applied the parable of the prodigal son. Shortly after the child was seizedby
fever, and the teachervisited her. In one of his visits he read this parable, and
when he came to the words, “Whenhe was yet a greatway off his father saw
him, and had compassion, and ran, and fell on his neck, and kissedhim,” the
child exclaimed, “Ah, that was just like me! That’s good; sayit again-‘a great
way off!’ What, ever so far, away, away, like me with the devil? That must be
far from God and the Lamb. Yes! I was a greatway off. How good!how kind!
But I’m afraid! have been worse than that bad son. Still, I have said ‘Dear
Jesus, I want to love you, I want to getawayfrom the devil; please help me.’
And I think He heard me, for I have felt somehow different ever since. I am

not afraid now; no, not one bit.” When death was so near that it was supposed
that all power of utterance was gone, she arousedherself, and said, in a clear
and distinct voice, evidently referring to destitute children allowedstill to
wander through the streets and lanes of the city: “Fetchthem in; oh, be sure
and fetch them in! Fetch them in and tell them of Jesus, tellthem of Jesus;oh,
be sure and fetch them in.” (S. Martin, D. D.)
The apostolic commission
I. This commissionis most important in its nature. Consider-
1. Its Divine origin.
2. Its adaptation to the circumstances ofmankind.
3. Its efficiency.
4. Its individuality.
One and the same salvation for all and each. One common remedy for the
universal disease. If there were some given place where all must needs be, and
many roads led to it. It would not be essentiallyimportant which we took;but
if there were but one road which would conduct the traveller to the place
where all should be, how carefully should that road be sought! And is not
Christ the only way to heaven?
II. This commissionis legitimate in its authority. It is the command of the
King of kings, and Lord of lords. And His authority is twofold.
1. It is official-by delegationfrom His Father.
2. It is essential. Authority without control.
III. This commissionis official in its execution. It is to be done by preaching.
There is a specialcommissionfor those sent out to preach.

1. The preacher must have a personalrealization of the benefits of the gospel
in his own heart. How canan unbeliever inculcate faith? How can an
impenitent man callsinners to repentance?
2. The preacher must have an ardent love to the fallen souls of men.
3. He must have a solemn, heartfelt impression, that the Author of the gospel
requires this at his hands.
4. He must have suitable qualifications.
5. He must have the sanctionof his brethren in the ministry.
IV. This commissionis universal in its extent.
1. Universal in point of place.
2. Universal in point of persons.
Conclusion:
1. This subjectenables us to meet the infidel objectionwhich is urged against
the gospelonthe ground of its partial diffusion. This is not God’s fault. He
commands that His salvation be proclaimed to the ends of the world.
2. How loud is the call on our gratitude that the gospelhas been proclaimed to
us.
3. How imperative is the obligation that we hand it on to others. (R. Newton.)
Reasonsfor the preaching of the gospel
I. The world knows not God. By its own wisdom it cannot find Him out.
Instruction needed which God alone can impart. God has imparted the
knowledge ofDivine things to some, and ordered them to convey that
knowledge to the restof the world.

II. The temporal miseries of the heathen are very great. To what torture do
they submit in their blind devotion to false gods! Hastento leadthem out of
their ignorance and superstition into the light of the knowledge ofthe only
true God.
III. The woe that awaits them beyond the grave. What an education for
eternity is theirs!
IV. The Gospelis the power of God to everyone who receives it. (H. Townley.)
The duty of Christians with respectto missions
I. The nature of this command.
II. The extent of this command.
III. The period when this command was given. (J. Langley, M. A.)
Goodnews for you
I. The Gospelis a revelation of love. Is there not sunshine enoughin the sky
for your daily paths, and is there not enough waterin the oceanto bear your
small craft? The love of God is like the sunshine, and His goodness is like the
ocean;there is enough for you; and if you will but take the gospelas meant for
you, His greatlove shall be shed abroad in your heart by the powerof the
Holy Ghost.

II. The Gospelalso is a provision of peace. It takes the sting from trouble; it
takes the pain from sickness;it breathes to all, hope, paradise, joy. And it
imparts peace atall times. Whereveryou are, whatsoeveryou may be, and
through whateveryou may pass, the gospelgives you a peace that sustains you
safely. Like yonder impregnable British fortress at Gibraltar, so God’s peace
shall keepyou. The waves may dash againstthat ancient fortress, and guns
may burst their fireballs upon it, but that rock is impregnable; held by British
hearts it shall stand againstall the foes of the world. So God’s peace shall
enter your soul, and keepyou in all the trials and storms of life.
III. The Gospelis a callto liberty. What is it that causes men to feelthe pain
of guilt? it is that they are afraid of being discovered;they are afraid of men
pointing the finger of scorn at them. But how blessedto know that when we
stand before the bar of God all our sins shall be blotted out.
IV. The Gospelis an inspiration of power. It tells us that the Lord shall stand
up in your heart and raise a standard, which shall hurl back the flood of sin.
Howevergreatthe torrent may be the Lord shall breathe power to check it.
V. The Gospelis the inspiration of power to be holy. We cannot in our own
strength run the heavenly race;but Jesus enters into us, abides in our hearts,
and gives us His own almighty strength.
VI. The Gospelalso offers a presentjoy. Blessings, mercies, pardon, peace-all
to be had now.
VII. The Gospelconstrains us to love God, and to live holy lives, by the most
powerful motive. What canconstrain us like the love of Jesus?(W. Birch.)
Life in the gospel

I. The Gospelis brought to us by Jesus, our kinsman.
II. In the GospelJesus reveals to us the characterof God. When you hold a
magnet to a little bit of steelthe two are drawn together, on accountof some
mysterious affinity betweenthem. So, when a sincere mind examines the way
to God pointed out by Jesus in the Gospel, and we are true as steelto the
Saviour magnet, we are drawn to the breastof our God.
III. The chief gem of the Gospelis, that every human being is forgiven. We
forgive men after they have beggedus to do so, but God forgives men before
they ask.
IV. Every man who sincerelybelieves the Gospelshall be savedfrom the
powerof his sin. Salvation is not a varnish to hide our blemishes; it is a new
spirit which roots out every sin.
V. The Gospelis for every man. (W. Birch.)
Preach, preach, preacheverywhere
I. What it is that we have to carry to every creature. The greattruth that
“Godwas in Christ reconciling the world unto Himself.” What is meant by
the word preach? Its meaning is extensive. It includes all church work for the
spread of the gospel.
II. What is the extent of this commission? No limit as to where this gospelis to
be preached. No limit as to the persons to whom it is to be preached.

III. The inducement to enlist in this service and obey this command. God has
said it. It is a delight to God. By it the electare to be gatheredout. We should
do it for our own sakes. Because Jesus wills it.
IV. What powers have we to work with and how canwe do it? If all cannot
preach, yet they may either teachthe young or influence their own
households. (C. H. Spurgeon.)
“Up, guards, and at them”
Searchye out, and look what you cando, and whatsoeveryour hand findeth
to do, do with all your might, for the grave will soonopen for you, and there is
no work nor device in the grave whither you are hastening. “Up, guards, and
at them,” was said in the day of battle, and I may say it to every Christian. We
shall not bless the world by big schemes, mighty theories, gigantic plans. Little
by little grows the coralreef on which afterwards gardens are to be planted.
Little by little must the kingdom come, eachman bringing his mite and laying
it down at Jesus’feet. So breaks the light. Beamby beam it comes. One by one
come the arrows from the bow of the sun, and at last darkness flies. So, so
must break the everlasting morn. (C. H. Spurgeon.)
“Compelthem to come in”
He would be a poor sportsman who would sit in his house and expectthe game
to come to him. He that would have it must go abroad for it, and he that
would serve his Mastermust go into the highways and hedges, and compel
them to come in. (C. H. Spurgeon.)
A greatwork
Oh, church of God! thy Lord has given thee a work almost as immense as the
creationof a world; nay, it is a greaterwork than that; it is to recreate a
world. What canstthou do in this? Thou canst do nothing effectivelyunless
the Holy Spirit shall bless what thou attemptest to do. But that He wilt do, and
if thou dost gird up thy loins, and thy heart be warm in this endeavour, thou

shalt yet be able to preach Jesus Christto every creature under heaven. (C. H.
Spurgeon.)
The greatcommission
I. It is implied that there is at last a Gospelin the world; not a history merely,
not a philosophy, but a gospel-a wayof salvationfor dying men; a finished
thing, to which nothing is to be added, and from which nothing is to be taken.
II. This commissionto preach the gospelto all the world also implies the
continuity of the Church as a preaching, teaching body.
III. The extensionand establishment of the gospelthrough the world, till it
everywhere comes to be a dominant power in society, is an obligationon our
part in whateverlight we examine it.
1. Considerthe gospelas relatedto whateveris bestin human civilization.
Civilization is but a secularname for Christianity itself. Popular education
comes from the gospel. As the dignity of man is realized there comes a
liberalizing of government, and tyrannic dynasties are overthrown. Domestic
felicity, literature and art, are aided by the gospel.
2. But beyond all this look at the spiritual wants of man to which the gospel
ministers. It transfigures man’s whole life.
3. Recallthe new impressions which we ourselves have receivedof the
greatness andvalue of the gospel. We have felt its inspiring energy in our own
hearts.
4. Thus we enter the fellowship of the noblest souls of earth-a societygrander
than that of a mere intellectual companionship-even with the ancient martyrs.
But best of all, the execution of this greatcommissionbrings us into fellowship
with Jesus Christ, in His unique and royal work. (R. S. Storrs, D. D.)

Every Christian a preacher
It is often said that there are not preachers enough to meet the demands of the
land and of the world. That may be true. But every living Christian is a
preacher. Every prayerful, earnest, godly life is a sermon. There are a
hundred ways of preaching Jesus without choosing a Bible text or standing in
a pulpit. A Wilberforce could proclaim the gospelof love on the floor of the
British Parliament, even though he wore no surplice and never had a bishop’s
hand laid upon his honoured head. George H. Stuart was an apostle of the
cross whenhe organizedthe Christian commissionfor soldiers’tents; and
John Macgregorwas anotherwhen he organized the “Shoe-black Brigades”
in the streets of London. Hannah More preached Christ in the drawing room,
and Elizabeth Fry in prison cells, and Florence Nightingale in the hospitals,
and SarahF. Smiley among the negro freedmen of the South. Our Master
scatters His commissions very widely. Harlan Page dropping the tract and the
kind word through the city workshops;John Wanamaker, the Christian
merchant, mustering poor children into his “Bethany” mission house;James
Lennox, giving his gold to build churches and hospitals;the Dairyman’s
Daughter, murmuring the name of Jesus with her faint, dying voice;George
Muller, housing and feeding God’s orphans-all these were effective and
powerful preachers of the glorious gospelofthe Son of God. There is a poor
needlewomanin my congregationwhose unselfish, cheerful, holy life
impresses me as much as any pulpit messageofmine can possibly impress her.
A true and noble life is the mightiest of discourses.It is the sermons in shoes
that must convert the world to Jesus, if it is ever to be converted. (Dr. Cuyler.)
To every creature
Christ’s own word for it, come with me to that scene in Jerusalemwhere the
disciples are bidding Him farewell. Calvary, with all its horrors, is behind
Him; Gethsemane is over, and Pilate’s judgment hall. He has passedthe
grave, and is about to take His place at the right hand of the Father. Around
Him stands His little band of disciples, the little church He was to leave to be
His witnesses. The hour of parting has come, and He has some “lastwords”
for them. Is He thinking about Himself in these closing moments? Is He
thinking about the throne that is waiting Him, and the Father’s smile that will

welcome Him to heaven? Is He going over in memory the scenes ofthe past;
or is He thinking of the friends who have followed Him so far, who will miss
Him so much when He is gone? No, He is thinking about you. You imagined
He would think of those who loved Him? No, sinner, He thought of you then.
He thought of His enemies, those who shunned Him, those who despisedHim,
those who killed Him-He thought what more He could do for them. He
thought of those who world hate Him, of those who would have none of His
gospel, ofthose who would sayit was too goodto be true, of those who would
make excuse that He never died for them. And then turning to His disciples,
His heart just bursting with compassion, He gives them His farewellcharge:
“Go ye into all the world and preach the gospelto every creature.” Theyare
almost His last words, “to every creature.” (D. L. Moody.)
Preachthe gospel
When we ask in these days what does this injunction mean, the answers which
come to us, from within and from without the Church, are many and
discordant. As in the earliesttimes of Christianity there were pseudo-gospels,
counterfeits, and forgeries, so it is now.
I. Among these pseudo-gospels outside the pale of the Church we have-
1. The gospelof reason;the idea that man, by his own mental power, is
rapidly acquiring a newer and truer wisdom, which is to make the world
happier and better than it has ever been. It is a religion of the head, not the
heart; it cannot therefore apprehend spiritual verities.
2. The easy, plausible gospelof universal toleration and philanthropy, which
assumes and abuses the sacredname of love. Indifferent altogetherfor truth,
caring only for expediency. Anything for peace.
3. The gospel of sentiment-the religion which very much resembles those
pictures in which the cross is almost hidden by gay colouredflowers-satisfying
itself with music, sensationalpreaching, controversialreading, and much
speaking, but shirking the plain uninteresting duties of daily life, and doing no
real work for others, for the soul, and for God.

4. The gospelof wealth, pleasure, honour, authority, believing (so falsely) that
a man’s life consists in the abundance of the things he possesses.
II. And then, within the Church, how many gospels? Alas, whatsore surprise
and sorrow would vex the righteous soul of one of those who lived in the
earlier, happier days of our faith could he re-visit this world and witness our
unhappy divisions! “Whathas become,” he would say, “ofthe apostles’
doctrine and fellowship? How the seamless robe of our crucified Lord is rent
and torn; and that, not by declaredenemies, but by professedfriends!”
III. What, then, are we to preach? We must appealto two friends, whom we
shall find in every heart; two allies who will help us; two witnesses who will
come into court.
Let all seek Christas their Saviour, lest they tremble when He comes to be
their Judge. (S. R. Hole, M. A.)
Missionarywork for all Christians
After these words were spoken, the missionary duty of the Church, in its
nearestand remotestextent, was as little a matter of doubt as the
resurrection. A thousand other things it may do or neglect;may have
elaborate organizationor none; may build cathedrals, or pitch tents; may
master all learning and art, or know nothing save Christ and Him crucified;
but go it must, and preachit must, or it is not Christ’s Church. You little
children who love Jesus must tell others of His love. You rich men must work
through your money; you wise men by your wisdom; you poor uncultured
souls through your prayers. Unless you do your utmost to spread the
kingdom, you disobey the first law of the kingdom; unless your love reaches
out to all men, you have not the spirit of Christ, who died for all. A positive
belief and a missionary spirit have long ago been proved the indispensable
characteristicsofa living Church. The Lord speaks in tender tones to rouse
our sympathy for those who are perishing for lack of knowledge. He unfolds
the magnificent conceptionof the empire of holy love, exalting the continents

and blessing the isles. He stands in the midst of these unredeemed millions and
says:“Come. Lo! I am waiting for you here.” But behind all invitations stands
the command, “Go, preach;” and above them all rises the judgment, for us
and for them, with its eternal blessednessand eternalwoe. (C. M. Southgate.)
Go
“I hope,” says Mr. Knibb, of St. Petersburg, in a letter, “the subject of
devoting ourselves and our children to God and to His service will be more
thought of, and more actedupon, than it has been hitherto. I am more and
more convinced that, if St. Paul had ever preachedfrom this particular text,
he would have laid greatstress onthe word ‘go.’ On your peril do not
substitute another word for go. Preachis a goodword; direct is a goodword;
collectis a goodword; give is a goodword. They are all important in their
places, and cannot be dispensedwith. The Lord bless and prosper those who
are so engaged, but still lay the stress on the word go; for ‘how canthey hear
without a preacher, and how can they preach exceptthey be sent?’ Six
hundred millions of the human race are perishing, and there are perhaps
thirty among all the Christians in Britain who are at this moment preparing
to ‘go’!”
The commission
Words of strong authority from the captain to the soldier; from master to
servant; from Redeemerto redeemed; from king to subject. No doubt as to
possibility, no discussing of dangers, no calculating of results-“Go!” Great
oceans, highmountains, wide deserts are in the way; shipwreck, fever,
starvation, death-“Go!” The people are brutish and hard of heart; they have
slain the Lord; they will not hear the disciple-“Go!” I am but a child, a man of
unclean lips; I forsook the Lord and fled; I denied Him “Go!” (C. M.
Southgate.)
Go ye into all the world.
Peculiarity of Christianity
There is one feature of Christianity which must strike the mind of every
observer, viz., that no other system of religion in the world is missionary. They

all limit themselves to the people, country, and clime where they have grown.
Where are the missionaries ofthe religions of China, India, Africa, Persia, or
Japan? But no soonerwas Christianity introduced into the world than it sent
forth its agencies beyondthe place of its introduction. “Jerusalem, Judea,
Samaria, and the utmost parts of the earth” are the scope of its operations.
“Go ye into all the world, and preachthe gospelto every creature,” is the
command of the Spirit to all its agents. And hence Christianity has its agents,
institutions, literature, and means in every quarter of the globe. What does
this prove for Christianity? That, as a system of religion, it is nobler, grander,
more benevolent and diffusive than any other; and the successwhichhas
crownedChristianity wherever it has gone demonstrates that it is Divine in its
origin; adapted to all minds, hearts, lives, and countries;civilizing,
meliorating, saving, and beautifying in its effects;and the only religion which
can restore a fallen world to its glorious Creatorand God. (John Bate.)
A strange messenger
A professionaldiver said he had in hi, house what would probably strike a
visitor as a very strange chimney ornament-the shells of an oysterholding fast
a piece of printed paper. The possessorof this ornament was diving on the
coast, whenhe observed at the bottom of the sea this oyster on a rock, with a
piece of paper in its mouth, which he detached, and commencedto read
through the goggles ofhis headdress. It was a gospeltract, and, coming to him
thus strangelyand unexpectedly, so impressed his unconverted heart, that he
said, “I canhold out againstGod’s mercy in Christ no longer, since it pursues
me thus.” He became, whilst in the ocean’s depth, a repentant, converted, and
(as he was assured)sin-forgiven man. Saved at the bottom of the sea.
Universality of the message
The apostles understoodtheir commissionto be generaland indiscriminate
for every creature;so they receivedit from Him who laid the foundation of
such an extensive ministration by tasting death for every man. Accordingly,
they went forth on their commission, to preach the gospelto all the world.
They did not square their messageby any human system of theology, nor
measure their language to the lines of Procrusteancreeds. Theyemployed a

dialect that traverses the length and breadth of the world. They did not
tremble for such an unreserved exhibition of the ark and the mercy seat. They
could not bring themselves to stint the remedy which was prepared and
intended to restore a dying world, nor would they cramp the bow which God
had lighted up in the storm which threatened all mankind. (Dr. T. W.
Jenkyn.)
The Church’s orders
During the American war, a regiment received orders to plant some heavy
guns on the top of a very steephill. The soldiers draggedthem to the base of
the hill, but were unable to get them any farther. An officer, learning the state
of affairs, said, “Men, it must be done! I have the orders in my pocket.” So the
Church has orders to discipline the world.
Progressofmissions
We sometimes complain of the slow progress of missions, as though nothing
had been done. Is it nothing that the Church has been arousedto her duty?
that every large branch of Zion has her missionary organization? that these
amount to eighty? that four thousand missionaries are in the field? that the
Word of God is preachedin fifteen thousand localities ofthe heathen world?
ten million dollars are collectedannually to sustain these missions? that six
hundred and eighty-seventhousand converts are enrolled in Africa, and seven
hundred and thirteen thousand in Asia? and that, if we add to these the fruits
of the Romish missions, we shall number Christians by the million in the
heathen world? (Bp. H. M. Thompson.)
The universal gospel
The late Duke of Wellington once met a young clergyman, who, being aware
of his Grace’s formerresidence in the East, and of his familiarity with the
ignorance and obstinacy of the Hindoos in support of their false religion,
gravely proposedthe following question: “Does notyour Grace think it almost
useless andabsurd to preach the gospelto the Hindoos?” The Duke
immediately rejoined: “Look, sir, to your marching orders, ‘Preachthe gospel
to every creature.’”

Successofmissions
Careyand his compeers, the first English Baptist missionaries, labouredseven
years before the first Hindoo convert was baptized. Judson toiled on for years
without any fruit of his labour, until the few churches in this land which
sustainedhim began to be disheartened. He wrote, “Beg the churches to have
patience. If a ship were here to carry me to any part of the world, I would not
leave my field. Tell the brethren successis as certain as the promise of a
faithful God canmake it.” The missionwas commencedin 1814. In 1870 there
were more than a hundred thousand converts.
Vivifying effects of missions
As Peter walkedat eventide, his lengthened shadow, as it fell on the gathered
sick in the streets ofJerusalem, healedas it sweptover them; even so is
Christianity going through the earth like a spirit of health, and the nations,
miserable and fallen, start up and live as she passes.(F. F. Trench.)
The duty and results of preaching the gospel
I. The extent of our commission.
1. “All the world”-because allthe world is involved in transgression.
2. “All the world”-because man’s wants are everywhere the same. All need
pardon; all need enlightenment; all need peace.
3. “All the world”-because Godhas designedto collecta people for Himself
from all the tribes and families of men.
II. The objectof our embassy. To preach the gospel-the glad tidings of mercy
and grace.
1. The gospelmust be preached faithfully. Nothing of our own put in; nothing
of God’s left out.

2. The gospelmust be preached affectionately. Notto drive men away, but to
gather them in; not to terrify, but to console.
3. The gospelmust be preached in complete and entire dependence upon the
grace ofChrist.
III. The results that will attend the acceptanceorrejectionof our message.
None can perish but by their own fault. (George Weight.)
The obligations and requirements of the gospel
I. The nature of the Christian minister’s commission. To preach the gospel,
explain its doctrines, to enforce its precepts, to proclaim its promises, and to
denounce its threatenings.
II. The end or designof the Christian minister’s commission. To preach the
gospelin all the world and to every creature.
1. This implies that all mankind stand in need of the gospel.
2. It implies universality of designon the part of God to bestow the benefits of
the gospelonthose who receive it.
3. It implies universal grace and efficiencyas accompanying the ministry of
the gospelto render it effectualfor the salvationof all.
4. It implies an obligation on the part of the Church to send its ministers
literally into all the world and to every creature.
III. The requirements of the Gospelfrom those to whom it is preached.
1. The gospelrequires faith from those to whom it is preached. Saving faith
consists oftwo parts.

(i) The assentof the understanding.
(ii) The consentof the will.
(iii) The soul’s repose and reliance upon Christ for pardon.
2. Baptism. The duties imposed upon all baptized are-
IV. The results of the reception or rejectionof the Gospel. (E. Grindrod.)
The duty of spreading the gospel
Huber, the greatnaturalist, tells us that if a single wasp discovers a deposit of
honey or other food, he will return and impart the goodnews to his
companions, who will then sally forth in greatnumbers to partake of the fare
which has been discoveredfor them. Shall we who have found honey in the
rock Christ Jesus be less considerate ofour fellow men than wasps are of their
fellow insects? (C. H. Spurgeon.)
The gospelfor every creature
I heard of a womanonce who thought that there was no promise in the Bible
for her; they were all for other people. One day she gota letter, and, when she
opened it, found it was not for her at all, but for some other woman of the
same name. It led her to ask herself, “If I should find some promise in the
Bible directed to me, how should I know that it meant me, and not some other
woman?” And she found out that she must just take God at His word, and
include herselfamong the “whosoevers” andthe “everycreatures” to whom
the gospelis freely preached. (D. L. Moody.)
The greatcommission:-Christianity and missions are inseparable
A Christian is one who professes to obey Jesus. Jesushas distinctly told us to
go and preach the gospelthroughout the world; therefore, whatever
objections may be brought againstChristian missions, are really brought
againstthe authority of Christ and againstChristianity itself. The Christian
who opposes Christianmissions is an anomaly. Some philosophers may say
that Christianity is unsuited to the circumstances ofevery nation. Some

philanthropists may say there is a bettor method of doing goodto the world;
some patriots may say that all we can do should be done in our own country;
some politicians may saythat it is unwise to interfere with the established
institutions of other countries; some practicalmen may say the results
accomplishedare not worth the pains taken. Now, if we have no distinct reply
to any of these objections, it is sufficient that we are under the orders of
Christ, and those orders we must comply with. Suppose that when the
commander-in-chief of an army calls his officers to him and says:“You are to
storm every battery, to attack every position, of the enemy,” then the
subordinate officers were to say: “I can’t see the reasonof this; there’s an
insuperable difficulty yonder; we had better delay the executionof the
command.” It would be monstrous, although it might be that your
commander is mistaken, or perhaps the command itself is ambiguous. But in
this case the command is not ambiguous; nothing could be more clear-go;go
everywhere, go everywhere and preach; preachthe gospel to everyone.
Nothing could be plainer. And then there is greatemphasis given to the
command by the circumstances under which it was uttered. A command in
battle may be given in the time of conflict, and at the order may be mistaken;
but this command was not given under the excitement of conflict; the conflict
was over, the battle finished, the victory over death had been won, and calmly,
as by a conqueror, this word of command was given. We think much of the
last words of anyone who addresses us. These are Christ’s last words: there is
greatemphasis about them. Part of Christ’s work was complete, the great
work of offering a sacrifice for the world; but part of Christ’s work was not
complete, the work of publishing the gospel. His own personalministry was
limited-in locality, in time-it only extended over Palestine, andonly lasted
three years. But the ministry of Christ in the publication of His gospelwas to
be continued through the agencyof His Church.
I. What? what is it we have to do?
1. Preachthe gospel. The world had to be possessedfor Christ. By the
employment of what weapons?Shallswords and spears be collected, soldiers
trained, armies organized? “Preachthe gospel.” Shallthe arts of diplomacy be

used? Shall statesmenand rulers be upraised so that they may pass laws by
which whole communities under their influence shall be gathered, at least
outwardly, into the Church? “Preachthe gospel.” Shallthe servants of Christ
be engagedto amass wealth, so that by money-which is said to be able to do
everything-we may purchase the adhesion of the world? “Preachthe gospel.”
Disdaining these carnalmethods referred to, shall we apply ourselves to other
methods more spiritual? Shall we apply ourselves to philosophy? Shall we
take ourselves to the current theories of the day, and try to overcome the
prejudices of the learned, and win the intellect of the wise? “Preachthe
gospel.”
2. What, then, is this gospel? Goodnews. That, then, is the gospel-the Saviour-
Christ. And this gospelis to be preached-notdisplayed in outward forms and
mystic ceremonies,as the ceremonies ofthe Old Testamentindicated typically
the glory that was to come. Go and preachit, declare the truth, speak it to
men’s minds, that it may enter their hearts.
3. But why should it be preached by men? Why should it not have been made
known by some supernatural, miraculous manner to everyone? Why the delay
connectedwith preaching? There are mysteries we cannot solve. The arts and
scienceshave been left for man to work out. God gives us the materials for
food-we prepare them; provides the land-we have to cultivate it; gives
salvation-we have to acceptit; the gospelmessage-we have to propagate it.
Then, again, we might sayour own spiritual culture requires this work; it
would be an injurious thing for us if we had not this work to do. It is not likely
we can understand all the mysteries of the Divine procedure, but there is the
distinct precept we have to obey. “Preachthe gospel.”
II. Why? Ancient predictions prepared us for this commission. Some say-we
all say-charity begins at home, so the commissionruns, “beginning at
Jerusalem.” The apostles unfurled the banner of the cross atJerusalem, and
then went forth displaying it before all the world. Very soonafter they began
to preach at Jerusalemthe gospelwas proclaimedat Damascus,Ephesus,
Athens, Rome, and afterwards it extended to Macedonia,Spain, and Britain.

Does someone sayourown country needs all we can do to benefit mankind, all
our efforts and all our money, let us wait till all evil is rectified in our own
land? Then I would ask who are doing the most for their own land; are they
not generallyfound to be those who are doing most for other lands? But
cannot man be savedwithout hearing the gospel? Whytherefore go to them?
That might be said with reference to people here in England. Why preachat
home? If the objection holds goodin one case, itwould hold goodin the other.
“Go into all the world.” But don’t you increase the responsibility of a nation
when you make known to them the gospel, supposing they reject it? Is not the
man more guilty the more he knows? Suchan objectionwould apply equally
to preaching at home, so we should have no preaching at all. But if one
country in the world is well adapted for this particular systemof truth, there
are other countries that are altogetherdifferent from that country, and what
is fit for it cannot be goodfor the other. “Go ye into all the world.” We keepto
our commission;the command is very clear. Well, but some countries are too
cold; their icy mountains frown awaythe fanatics who would go to those
shivering wretches gorging their blubber in their snow huts to try and explain
to them the mysteries of Christianity, “Go into all the world.” But some
countries are too hot; the burning suns, scorching blast, and arid deserts
forbid the things that are suited to temperate climes. “Go into all the world.”
But some nations are highly civilized, and don’t need your gospelas savage
nations do. “Go into all the world.” But some are two barbarous, eating one
another, and looking hungrily at you; it’s madness to go and teachthem the
mysteries of Christianity. “Go into all the world.” But some parts of the world
are the homes of ancient idolatries;their gods are visible, and their worship is
fortified by the indulgence of cruelty and lust. It is impossible to win such
nations to the pure worship of an invisible Spirit. “Go into all the world.” But
some nations are the worshippers of one God with a comparatively pure form
of faith; why disturb them? “Go into all the world.” But your religion of the
Westcannot be suited to the customs of the East. That which suits Anglo-
Saxons cannotsuit Orientals. But our religionhad its birthplace in the East.
Missionaries fromSyria first came to Britain; now we take back the gospel
that we receivedfrom them. The gospelhas been preachedthroughout the
world: it has gone back to Palestine, Egypt, Judea, Samaria, and the
uttermost parts of the earth. The Anglo-Saxonrace-the depositories of

Christianity-have spreadthrough the world; our commerce is in every
country, our ships sail over every sea, our language is spokenin every clime;
by the aid of printing, Bibles and books are multiplied in almostevery
language.
III. To whom? “To every creature.” Notonly to nations, you will observe, as
though we could convert a nation at once by gaining over the rulers and their
passing laws. No;“go and preachthe gospelto every creature.” Christianity is
a personalthing. Believe thou the gospel. It is for every creature. God would
not invite to a banquet those for whom there was no room. Yes, for “every
creature.” Christ, who constitutes the gospel, is Divine, and therefore infinite;
if not Divine, and merely human, there would be a limitation about His power.
“To every creature.” The most unlikely persons to receive the gospelhave
often been the first to acceptit. Publicans and harlots enter the kingdom of
heaven before some of those who seemedto be far advanced on the way;
therefore we are to preach, not only to barbarous tribes as such, but to the
most degradedspecimens of those tribes. What! to this hoary-headed heathen
whose heathenismis bound up in his very life? “Every creature.” What!to
this fierce cannibal gloating over his victories? “Everycreature.” What!to
this wild tenant of the woods whose intellectseems little above the intellect of
the brutes; who seems as if he had no wishes but the most debasedof his own
debasedpeople. “To every creature.” What! to this man of cultivation?
“Every creature.” It is for sinners, and I am a sinner. It is for all, and I am
one of the all; and so, having receivedit, I publish it to others. (N. Hall, LL.
B.)
Coffman's Commentaries on the Bible
And he said unto them, Go ye into all the world, and reach the gospelto the
whole creation. He that believeth and is baptized shall be saved; but he that
disbelieveth shall be condemned.

Notice the dramatic shift to singular pronouns in these verses;although
addressedto THEM and YE, that is the eleven, there is not a plural word
afterward in these verses, this no doubt being designedby the Holy Spirit in
order to thwart any application of Mark 16:17-20 to any persons whomsoever
exceptthe eleven. Matthew's accountof the greatcommissionis loadedwith
plurals, but there is not one in Mark's account.
Go ye into all the world ... Christ's assignmentto the apostles was that of the
universal proclamation of the saving gospel. There is not even one obscure
village on earth which Christ intended to be left out.
Preachthe gospelto the whole creation... The use of the word CREATION
here is significant, this being the same word Paul used in Roman 8:19-21,
where it is sometimes rendered "creature."The meaning does not include
lowerorders of life, but only humankind. Many speculative theories are built
on a misunderstanding with regard to this. The KJV has "every creature" in
this place;but the meaning is "everyperson on earth."
He that believeth and is baptized shall be saved... In linking faith and baptism
as binding preconditions to salvation, Christ made it clearenough that
salvationis the result, not of merely believing but of believing and being
baptized. The reasons underlying this are as profound as the New Testament
itself. Salvationdepends upon the absolute and perfectrighteousness ofthe
individual saved, there being nothing that a sinner can either believe or do
that could endow him with any degree of righteousness approaching whatis
required for salvation. The Medieval theory of God's imputing righteousness
to a sinner is ridiculous. There is nothing that God could put into a sinner that
would make him righteous. And if it is suggestedthat God's Spirit could do so,
let it be recalledthat God's Spirit is not given to sinners, but to sons (that is,
persons in Christ), as statedin Galatians 4:6.
However, there is a way that God makes people righteous. What is that? He
transfers the sinner into Christ WHO IS RIGHTEOUS;and thus the sinner is
savedin Christ and as Christ. (See Galatians 2:16,20). Thus, God's plan of
salvationis not that of imputing righteousness into sinners, but the
transference ofsinners INTO Christ. The preconditions upon which Christ

promised to transfer sinners into himself are here stated as faith and baptism.
For extended discussions ofthe theologicalquestions involved in such
considerations, seemy Commentary on Romans, Romans 3. Since Christian
baptism is the initiatory rite by which the sons of Adam are inducted into
Christ, it was absolutely correctfor the Lord to have linked it with faith in
this passageas a prerequisite of salvation. There is no way that people can
remove this teaching from the doctrine of Christ; but that they are able to get
it out of THEIR doctrine is evident everywhere. What this passage does to the
theory of salvationby "faith only" is the inherent reasonfor the
"reservations"that some have as regards the authenticity of this passage.
He that believeth not shall be condemned ... Ah, but this does not say, "He
that believeth NOT and is NOT baptized shall be condemned." True enough,
but that is exactlywhat it means. The quibble raised by such a question is
unworthy of intelligence and faith alike, it being implicit in the nature of
baptism that, unless one believed, he COULD NOT be baptized.
The close resemblancebetweenthe words of the GreatCommission, as stated
here and as recordedin Matthew, makes it clearthat Mark is here relating
events of the greatGalilean appearance referredto in Mark 16:7, the same
being further strong evidence of the unity of the entire chapter.
John Gill's Exposition of the Whole Bible
And he said unto them,.... Notat the same time, and place, as before;not on
the first day of the week, onwhich he rose from the dead, but forty days after,
just upon his ascensionto heaven; see Mark 16:19;nor at Jerusalem, but in
Galilee, where be appointed to meet his disciples, and did, when he gave them
the following commission;see Matthew 28:16.
go ye into all the world: not only into Judea, and through all the cities of it,
where they had been before confined; nor only into the Roman empire, which
is sometimes so called, because greatpart of the world was under that
government; but into every known and habitable part of the whole universe,
to all the nations of the world under heaven:and it is to be observed, that this

command is not enjoined on every apostle separately, as if eachof them was to
go into all the world, and travel over every part; but that one was to go one
way, and another another way; every one had his line, or that part of the
world marked out for him, whither he was to steerhis course, and where he
was to fulfil and finish his ministry: and besides, this commissionnot only
included the Apostles, but reaches to all the ministers of the Gospelin
succeeding ages, to the end of the world; and since this, one part of the world,
which was not known, is now discovered;and the order includes that, as well
as the then knownparts of the world, and the Gospelaccordinglyhas been
sent into it.
And preach the Gospelto every creature; not to inanimate and irrational
creatures, as stocksandstones, the beasts of the field, &c. nor to all rational
creatures, as angels, goodor bad; the former need not the preaching of the
Gospel, and the latter are denied the blessing;but men, the offspring of fallen
Adam, the objects of God's goodwill: these are styled "the creatures",
because the chief of God's creationon earth; and are often in the Jewish
writings so called; take an instance or two:
"R. Chuninn ben DousaF18usedto say, all in whom, ‫,תוירבה‬ "the creatures"
(i.e. men) have delight, God has delight; and in whomsoever"the creatures"
(or men) have no, delight, God has no delight.'
One of the sevenqualifications of a member of the sanhedrim is, ‫תבהא‬ ‫,תוירבה‬
"love of the creatures"F19, orlove of men: so it is saidF20, that
"the holy blessedGod, sits in the height of the world, and gives a portion of
food, ‫לכל‬ ‫,הירב‬ "to every creature",'
that is, to every man: and particularly the Gentiles, as distinguished from the
Jews, are oftenintended by this phrase: thus
"saysF21 R. Judah, perhaps, ‫,תוירבה‬ "the creatures", (i.e. the Gentiles,)knew
the love with which the holy blessedGod Ioved Israel, and roared like lions to
pursue after them.'
It is elsewhereF23said,

"all the prayers, ‫לש‬ ‫,תוירב‬ "ofthe creatures" (the Heathens)are only
concerning the earth; Lord, let the earth bring forth! Lord, let the earth be
fruitful! All the prayers of the Israelites, are only for the house of the Lord;
Lord, let the house of the sanctuarybe built, &c.'
And in this sense is the phrase used, in Romans 8:22 2 Peter3:4. Now to these,
Christ would have the Gospelpreached, as wellas to the Jews;even to all,
without any distinction of people, Jews and Gentiles, Barbarians, Scythians,
bond and free, male and female, rich and poor, greateror lessersinners, even
to all mankind; than which, nothing was more provoking to the Jews;who
would, if they could, have revokedand made null this commissionof Christ;
see 1 Thessalonians 2:16. It was the Gospelhe would have preachedto them,
the word of peace and reconciliation, by his atoning sacrifice;the doctrine of
free and full pardon by his blood; and of justification by his righteousness;
and of complete salvation by him: even every doctrine relating to his person,
as God and man; to every office of his, as prophet, priest, and king; to his
incarnation, sufferings, and death, his resurrection, ascension, sessionatthe
right hand of God, and intercessionforhis people, and secondcoming to
judgment; with every doctrine relating to the grace ofGod, of the Father in
election, and the covenantof peace, of the Son in redemption, and of the Spirit
in regenerationand sanctification:all which he would have published and
declaredin the most free, plain, and open manner, with all boldness,
faithfulness, and constancy. A compendium and summary of which, is given in
the next words.
Geneva Study Bible
3 And he said unto them, Go ye into all the world, and preach the gospelto d
every creature.
(3) The apostles are appointed, and their office is limited to them, which is to
preach that which they heard from him, and to minister the sacraments which
Christ has instituted, having in addition to this the powerto do miracles.

(d) Not to the Jews only, nor in Judea only, but to all men and everywhere:
and so must all the apostles do.
Commentary Critical and Explanatory on the Whole Bible
And he said unto them, Go ye into all the world, and preach the Gospelto
every creature — See on John 20:19-23 and see on Luke 24:36-49.
John Lightfoot's Commentary on the Gospels
15. And he said unto them, Go ye into all the world, and preach the gospelto
every creature.
[To every creature.]To every creature, a manner of speechmost common
among the Jews:by which,
I. Are denoted all men. "The Wise men say, Let the mind of man always be
mingled [or complacent]to the 'creatures.'" The Gloss there is; "To do with
every man according to complacency." He makes the Holy Spirit to dwell
upon the 'creatures':that is, upon men. "In every judge in the bench of three
is required prudence, mercy, religion, hatred of money, love of truth, and love
of the 'creatures'":that is, the love of mankind.
II. But especiallyby that phrase the Gentiles are understood. "R. Jose saith,
Woe to 'the creatures,'which see, and know not what they see;which stand,
and know not upon what they stand; namely, upon what the earth stands,"
&c. He understands the heathens especially, who were not instructed
concerning the creationof things. The speechofall the 'creatures'(that is, of
the heathens)"is only of earthly things, And all the prayers of the 'creatures'
are for earthly things; 'Lord, let the earth be fruitful, let the earth prosper.'
But all the prayers of Israelites are only for the holy place;'Lord, let the
Temple be built,'" &c. Observe, how the creatures are opposedto Israelites.

And the parallel words of Matthew, chapter 28, do sufficiently prove this to be
the sense ofthe phrase, every creature, in this place:that which in Mark is,
preach to every creature, in that place in Matthew is, disciple all nations; as
those words also of St. Paul, Colossians1:23, the gospelthat was preached in
all the creation.
In the same sense you must, of necessity, understand the same phrase,
Romans 8:22. Where, if you take the whole passage concerning the Gentiles
breathing after the evangelicalliberty of the sons of God, you render the sense
very easy, and very agreeable to the mind of the apostle, and to the
significationof the word creature, or creation:when they who render it
otherwise dashupon I know not what rough and knotty sense. Let me,
although it is out of my road, thus paraphrase the whole place:--
Romans 8:19: "'Forthe earnestexpectationof the creature, or of the heathen
world, waiteth for the revelationof the sons of God.' For God had promised,
and had very often pronounced by his prophets, that he would gather
together, and adopt to himself, innumerable sons among the Gentiles.
Therefore, the whole Gentile world doth now greedily expect the revelation
and production of those sons."
Verse 20. "Forthe creature, the whole heathen world, was subjectedto the
vanity of their mind (as Romans 1:21, became vain in their imaginations; and
Ephesians 4:17, the Gentiles walk in the vanity of their mind), not willingly,
but because ofhim that subjected it."
Verse 21. "Under hope, because the creature also" (or that heathen world)
"shallbe freed from the service of" (sinful) "corruption" (which is in the
world through lust, 2 Peter1:4), "into the (gospel)liberty of the sons of God":
from the service ofSatan, of idols, and of lusts, into the liberty which the sons
of God enjoy through the gospel.
Verse 22. "Forwe know, that the whole creature" (orheathen world)
"groanethtogether, and travaileth, and, as it were, with a convexweight,
boweth down unto this very time, to be born and brought forth."

Verse 23. "Neitherthe Gentiles only, but we Jews also (howeverwe belong to
a nation envious of the heathen), to whom God hath granted the firstfruits of
the Spirit, we sigh among ourselves for their sakes, waiting for the adoption,
that is, the redemption of our mystical body, whereofthe Gentiles make a very
greatpart."
People's New Testament
He said unto them. Probably not at the time referred to in Mark 16:14, but
later. The Lord appearedmany times during the forty days. These words may
have been spokenat the greatmeeting in Galilee (Mark 16:7; Matthew 28:18-
20).
Go into all the world. Jesus is the world's Savior; he died for all; the gospel
must be preached to all. In the first commission(Matthew 10:6) they were
sent only to Jews.
Preachthe gospel. The goodnews of salvationthrough Christ; the way of life.
To every creature. To every mortal. None are denied the Savior if they will
have him.
Robertson's WordPictures in the New Testament
To the whole creation(πασηι τηι κτισει — pāsēitēi ktisei). This commissionin
Mark is probably another report of the missionary Magna Charta in Matthew
28:16-20 spokenonthe mountain in Galilee. One commission has already
been given by Christ (John 20:21-23). The third appears in Luke 24:44-49;
Acts 1:3-8.

Vincent's Word Studies
To every creature ( τάσῃ τῇ κτίσει )
Rightly, as Rev.,to the whole creation.
Wesley's ExplanatoryNotes
And he said unto them, Go ye into all the world, and preach the gospelto
every creature.
Go ye into all the world, and preach the Gospelto every creature — Our Lord
speaks withoutany limitation or restriction. If therefore every creature in
every age hath not heard it, either those who should have preached, or those
who should have heard it, or both, made void the counselof God herein.
Matthew 28:19.
The Fourfold Gospel
And he said unto them, Go ye into all the world1, and preachthe gospelto the
whole creation2.
THE GREAT COMMISSION GIVEN. (Time and place same as lastsection.)
Matthew 28:18-20;Mark 16:15-18;Luke 24:46,47
Go ye into all the world. The first word of the commissionis significant, and
should be remembered. We have no right to wait for sinners to come and hear
the gospel;we must carry it to them. See Luke 24:46,47.
And preach the gospelto the whole creation. The command calls for the
Christianizing of all nations. If we realized better that authority with which
Christ prefaces his commission(Matthew 28:18), the conquestof the nations

in his name would seem to us a small matter indeed, and we should setabout
it expecting to witness its speedyaccomplishment.
James Nisbet's Church Pulpit Commentary
‘INTO ALL THE WORLD’
‘And He saidunto them, Go ye into all the world, and preachthe gospelto
every creature.’
Mark 16:15
If ever there was a nation to whom these words were plainly and directly
addressed, that nation is England.
I. Reparationto native races.—As a nation we owe some reparation to our
heathen brethren (for they are our brothers), for the wars we have waged
againstthem, for the curse of drink we have inflicted upon them, for the bad
example which professing Christians have too often taught them. Certainly we
do something in the way of sending to the heathen a better Gospel. A million
and a half of money is annually spent on foreign missions;but this is not
enough from the richest nation in the world, and looks small indeed when
compared with the one hundred and thirty millions which are eachyear
wastedon drink.
II. What we have received.—Considernow what it is that has made England
great. Is it not the honesty, truthfulness, purity, and righteousness generally
that, with all their faults, have been the ruling principles of the conduct of
Englishmen? and where did these come from exceptfrom Jesus Christ? He it
was Who made them ‘current coin’; so that what Lord Macaulayonce saidin
Parliament is literally true. ‘The man,’ he said, ‘who writes or speaks against
Christianity is a traitor to the civilisationof the world.’
III. The Lord’s command.—Nothing canbe more direct and plain than the
words of the text, and there is no better test of the vitality of a Christian
community than readiness to obey the command.

IV. The claims of our own kith and kin.—We are bound not merely for the
sake ofthe heathen, but for the sake ofour own kith and kin, to follow with
the teaching and ordinances of the Christian religion the stream of commerce
and emigration that carries Englishmen to the ends of the world. ‘Charity to
the soulis the soul of charity’ is a saying especiallytrue in reference to the
prevention of that spiritual destitution into which our emigrants would fall if
they were not helped, when they make their first settlements in distant
countries, by the greatmissionary societies.
—Rev. E. J. Hardy.
John Trapp Complete Commentary
15 And he saidunto them, Go ye into all the world, and preachthe gospelto
every creature.
Ver. 15. Preachthe gospel]Eckius hence blasphemouslyinferreth that Christ
did never command his apostles to write, but to preachonly.
To evey creature] That Isaiah1:1-31. To man, who is a little world, an
epitome of every creature. 2. To the Gentiles also, who had been denied this
favour of the gospel, as if they had been none of God’s creatures.
Sermon Bible Commentary
Mark 16:15
Christ's Commissionto His Apostles.

Introduction.— These words presentfour objects:—Work, Workmen, a Field
for Work, and the Divine Masterof the workmen.
I. Work. The work is preaching the Gospel. The powerof speechis a
wondrous faculty of man, lifting him above all speechlesscreatures, and
placing him near to that God by whose word the heavens were made, and who
createdall the host of them by the breath of His mouth. Speechis reason's
younger brother, and "a most kingly prerogative of man." It is a conduit
through which a man's thoughts, and purposes, and feelings, flow out to his
fellows. It is a window through which you may see into another's spirit. It is a
key by which you may unlock the door of another's heart. It is a hammer by
which you may break the purposes and the resolutions of others;and a fire by
which you may ignite the passions ofone man or of many; and by which you
may consume the wood, hay, and stubble, of false notions and of erroneous
opinions.
II. Look at the Workmen. Eleven are speciallyaddressed. Judas is not here.
Where is he? But who are these? Theyare all the children of Abraham
concerning the flesh, and have been brought up under the various religious
institutions of the Holy Land. This was, to some extent, educationfor their
work, especiallyfor their work among their own people. They had been taken
from the leastrefined of the provinces of the Holy Land, and from the people
whom the southerners despisedfor their illiterateness and coarseness;from
the district, however, in which Jesus Christ had Himself been brought up.
This gave them sympathy with the common people, if not influence over them.
They were men of ordinary secularoccupations;severalwere fishermen, one
was a tax-gatherer. There was not a priest among them, not a scribe, not a
ruler. The acceptablenessoftheir work and their successwouldbe entirely
independent of riches, or of high rank, or of elevatedposition, in any respect.
III. Look at the Sphere of their Toil. The dispensations of Divine mercy had
for centuries been chiefly, if not entirely, confined to one people and to one
land. God's priests ministered exclusively to the people in this land. God's
prophets spoke almostentirely to the people in this land. But now preachers
of a glorious Gospelare to leave this people and this land, and are to go into
all the world. They are to begin their work in Jerusalem, and are to heap coals

of fire upon the heads of the enemies of their Master, but Jerusalemis not to
detain them. They are to labour in Judæa, and Samaria, and Galilee;but they
may not tarry for life there, they are to go to the uttermost parts of the earth.
The world is the sphere of these workmen's work. The world without the
limitations of country, or of climate; the world without the distinctions of
barbarism, and civilisation, and bondage, and freedom; the world irrespective
of the boundaries of the world's kingdoms; the world as they saw it, Egypt,
and the Isles of the Sea, and Greece, andRome; the world as Jesus saw it, with
America in His eye, although yet undiscovered; as He saw it from north to
south, and from eastto west.
IV. The Masterof the Workmen. He who saith, "Go," came into the world.
He who saith, "Go ye," Himself came; came not by deputy or proxy, but
Himself came. He is the manifestationof the love of God; the Christ who died
for the ungodly; the Jesus who was born to save, and whom God hath exalted
to be a Prince and a Saviour. He who saith, "Go unto the world to every
creature," is the propitiation for the sins of the world.
S. Martin, Rain upon the MownGrass.
The Church of the Future.
If the Gospelis to be universal; if, in other words, Christ's ideas of human
nature and human duty, and Divine nature and activity, are to become
universal; it is because they have in them an adaptation to every stage and
development of humanity, as to manner and customs—fromthe lowestdawn
of intelligence clearthrough to the time when we shall have scouredthe
heavens, and shall have understood the liturgy of every star, and when we
shall know around and around the horizon everything that is within its
bounds.
Considerwhat the realm of the Gospelis.
I. It is universal, universal in respectto time, universal in respectto place, and
universal in respectto conditions. That which constitutes the marrow of the
Gospelfits itself to human nature and human want everywhere and always. It
declares (1)that all men are imperfect by ignorance, by infirmity, by

weakness,and by voluntary wrong;(2) it assumes the universal adaptability
of men to increment, to development, or increasedknowledge;(3) it declares
that God is a being setting Himself forth, in so far as a disclosure is made of
His Nature, as the sun is setforth. The sun is to the world the centre of all life.
God is the Sun; or, to take awaythe figurative constructionof it, God is the
Father.
II. The simplicity of the Gospelis only such in appearance. It has taken hold
of the greatroot-facts of human existence, human nature, and human destiny.
It emphasizes them. It does not organise a church. Christ never organiseda
Church, nor did He ever leave a plan on which the Apostles should organise a
Church. Why should He have done so? The moment you bring men together
with a common purpose it is a part of their very nature and competencyto
develop an organisationaccording to their want. Give to men a sense of their
superiority; let them feelthe swellof possible manhood; let them come under
the consciousness ofGod's presence and love; let the same feeling be
developed in them that God has toward them—and the socialprinciple will
make its ownterms and gatherings. So as fastas men need this or that mode
of worship they can supply it for themselves. There is no need of supplying it
for them. The vast baggagewhichreligion has brought down through the ages
has been one of the greathindrances to the spread of the Gospel, and it will be
one of the great hindrances to the spread of the Gospelto the end of time.
Until you can take awaysanctity from churches, from ordinances, from man-
made creeds, and from every external observance, you have the Gospelin
chains: it is not free; it is in bondage.
H. W. Beecher, ChristianWorld Pulpit, vol. xx., p. 25.
References:Mark 16:15.—C. Girdlestone, TwentySermons, 3rd series, pp.
303, 317;Preacher's Monthly, vol. vii., p. 285;A. B. Bruce, The Training of
the Twelve, p. 536. Mark 16:15, Mark 16:16.—Spurgeon, Sermons, vol. x., No.
573;vol. xv., No. 900;Clergyman's Magazine, vol. iv., p. 225. Mark 16:15-
20.—H. M. Luckock, Footprints of the Son of Man, p. 391.

Thomas Coke Commentary on the Holy Bible
Mark 16:15. Go ye into all the world, &c.— "And having, after this, during
his abode on earth, frequently shewnhimself to his apostles, forthe greater
confirmation of their faith, and further instruction about the glorious things
of his kingdom, (see Acts 1:3.) he, a little before his ascension, gave them their
final and standing commission, saying, Go ye forth in my name unto all the
nations of the earth, and preach my gospel, as ye have opportunity, to all
mankind, whether Jew or Gentile, without exception." This was the plain
import of Christ's commission;though the apostles themselves were so dull of
apprehension, through their prejudices againstthe Gentiles, that they did not
understand it in that sense for some years afterwards;and so confined their
ministrations to the Jews, till St. Peter was more fully instructed by a vision,
and sent to preachthe gospelto Cornelius and his family, Acts 10.
Expository Notes with PracticalObservations onthe New Testament
Here our Saviour gives commissionto his disciples to congregateandgather a
Christian church out of all nations, to go forth and preach the gospelto every
creature;that is, to all reasonable creatures thatare capable of it; not to the
Jews only, but to the Gentiles also, without any distinction of country, age, or
sex whatsoever.
Learn hence, That the apostles and first planters of the gospelhad a
commissionfrom Christ to go amongstthe PaganGentiles, without limitation
or distinction, to instruct them in the saving mysteries of the gospel.
The secondbranch of their commissionwas, to baptize.
Where observe, The encouraging promise made by Christ, He that believeth
and is baptized shall be saved; that is, he that receivethand embraceththe
gospelpreachedby you, and thereupon becomes a proselyte and disciple of
Christ, and receives baptism, the sealof the new covenant, shall for all his
former sins receive pardon, and upon his perseverance obtaineternal life; but
he that stands out obstinately and impenitently shall certainly be damned.

The two damning sins under the gospel, are infidelity and hypocrisy; not
receiving Christ for their Lord and Saviour by some, or doing this feignedly
by others.
Happy are they in whom the preaching of the gospelproduceth such a faith as
is the parent and principle of obedience;He that so believeth and is baptized,
shall be saved.
Accordingly, some paraphrase the words thus: "He that believeth, and is
baptized, shall be saved; that is, he shall, by virtue of the faith in baptism, be
put into a state of salvation;so that if they continue in that faith, and do not
wilfully recede from his baptismal covenant, he shall actually be saved."
Note farther, That they who hence conclude that infants are not capable of
baptism, because theycannot believe, must also hence conclude, that they
cannot be saved, because they cannotbelieve; for faith is more expressly
required to salvation, than to baptism.
Note lastly, that though it be said, He that believeth and is baptized, shall be
saved; it is not said, He that is not baptized, shall be damned: because it is not
the want, but the contempt of baptism that damns, otherwise infants might be
damned for their parents neglect.
Greek TestamentCriticalExegeticalCommentary
15.]τὸν κόσμονἅπαντα = πάντα τὰ ἔθνη, Matthew 28:19; see note there.
κηρύσσειν τὸ εὐαγγέλιον, without the addition of τῆς βασιλείας (Matt.) or τοῦ
θεοῦ (Luke 1:14 only, Luke), is in Mark’s manner (see ch. Mark 13:10;Mark
14:9). It only once occurs in Matt., viz. Matthew 26:13.
πάσῃ τῇ κτ.] Notto men only, although men only can hear the preaching of
the Gospel;all creationis redeemedby Christ—see Colossians 1:15;
Colossians 1:23;Romans 8:19-23. ‘Hominibus, primario, Mark 16:16, reliquis
creaturis, secundario. Sicut maledictio, ita benedictio patet. Creatio per
Filium, fundamentum redemtionis et regni.’ Bengelin loc.

κτίσις appears never in the N.T. to be used of mankind alone. Bengel’s
‘reliquis creaturis secundario’may be illustrated in the blessings which
Christianity confers on the inferior creatures and the face of the earth by
bringing civilization in its wake.
By these words the missionaryoffice is bound upon the Church through all
ages, till every part of the earth shall have been evangelized.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Mark 16:15. Continuation of the same actof speaking.
πάσῃ τῇ κτίσει] to the whole creation, i.e. to all creatures, by which
expression, however, in this place, as in Colossians 1:23, allmen are
designated, as those who are created κατʼἐξοχήν, as the Rabbinic ‫תוירבה‬ is
also used (see Lightfoot, p. 673, and Wetstein in loc) Notmerely the Gentiles
(who are calledby the Rabbins contemptuously ‫,תוירבה‬ see Lightfoot, l.c.) are
meant, as Lightfoot, Hammond, Knatchbull, and others would have it. This
would be in accordanceneither with Mark 16:16 f., where the discourse is of
all believers without distinction, nor with ἐκήρυξανπανταχοῦ, Mark 16:20,
wherein is included the entire missionary activity, not merely the preaching to
the Gentiles. Comp. on πάντα τὰ ἔθνη, Matthew 28:19. Nor yet is there a
pointing in τῇ κτίσει at the glorification of the whole of nature (Lange, comp.
Bengel)by means of the gospel(comp. Romans 8), which is wholly foreign to
the conception, as plainly appears from what follows ( ὁ … ὁ δέ). As in Col.
l.c., so here also the designationof the universal scope ofthe apostolic
destination by πάσῃ τῇ κτίσει has in it something of solemnity.
Johann Albrecht Bengel's Gnomonof the New Testament
Mark 16:15. κόσμον, the world) Jesus Christ, the Lord of all, [is the fitting
Giver of this command to preach in all the world].— πάσῃ, all), Mark 16:20
[everywhere]. This is said without limitation. If all men, of all places and ages,
have not heard the Gospel, [the blame lies with] the successorsofthe first

preachers, and those whose duty it was to have heard it, [who] have not
answeredthe intention of the Divine will.— κτίσει, creature)to men
primarily, Mark 16:16; to the restof creatures secondarily. As widely
extended as was the curse, so widely extended is the blessing. The creationof
the world by the Son is the foundation of its redemption and His [coming]
kingdom [reign] over it.
Matthew Poole's EnglishAnnotations on the Holy Bible
Ver. 15-18. See Poole on"Matthew 28:19". SeePoole on"Matthew 28:20",
where what we have here is largely explained.
Alexander MacLaren's Expositions ofHoly Scripture
Mark
THE WORLD-WIDE COMMISSION
Mark 16:15.
The missionary enterprise has been put on many bases. People do not like
commandments, but yet it is a greatrelief and strength to come back to one,
and answerall questions with ‘He bids me!’
Now, these words of our Lord open up the whole subjectof the Universality of
Christianity.
I. The divine audacity of Christianity.
Take the scene. A mere handful of men, whether ‘the twelve’ or ‘the five
hundred brethren’ is immaterial.
How they must have recoiledwhen they heard the sweeping command, ‘Go ye
into all the world’! It is like the apparent absurdity of Christ’s quiet word:
‘They need not depart; give ye them to eat,’ when the only visible stock of

food was ‘five loaves and two small fishes.’As on that occasion, so in this final
commandment they had to take Christ’s presence into account. ‘I am with
you.’
So note the obviously world-wide extent of Christ’s claim of dominion. He had
come into the world, to begin with, that ‘the world through Him might be
saved.’‘If any man thirst, let him come.’The parables of the kingdom of
heaven are planned on the same grand scale. ‘I will draw all men unto Me.’It
cannot be disputed that Jesus ‘lived and moved and had His being’ in this
vision of universal dominion.
Here emerges the greatcontrastof Christianity with Judaism. Judaism was
intolerant, as all merely monotheistic faiths must be, and sure of future
universality, but it was not proselytising-nota missionary faith. Nor is it so to-
day. It is exclusive and unprogressive still.
Mohammedanism in its fiery youth, because monotheistic was aggressive, but
it enforcedoutward professiononly, and left the inner life untouched. So it did
not scruple to persecute as wellas to proselytise. Christianity is alone in
calmly setting forth a universal dominion, and in seeking it by the Word
alone. ‘Put up thy swordinto its sheath.’
II. The foundations of this bold claim.
Christ’s sole and singular relationto the whole race. There are profound
truths embodied in this relation.
{a} There is implied the adequacyof Christ for all. He is for all, because He is
the only and all-sufficient Saviour. By His death He offered satisfactionforthe
sins of the whole world. ‘Look unto Me, and be ye saved, all the ends of the
earth, for I am God, and there is none else.’‘Neitheris there ‘salvation in any
other, for there is none other name,’ etc.
{b} The divine purpose of mercy for all. ‘God will have all men to be saved,
and to come to a knowledge ofthe truth.’
{c} The adaptation of the Gospelmessage to all. It deals with all men as on one
level. It addresses universalhumanity. ‘Unto you, O men, I call, and My voice

is to the sons of men.’ It speaks the same language to all sorts of men, to all
stages ofsociety, and in all ages. Christianity has no esoteric doctrine, no
inner circle of the ‘initiated.’ Consequently it introduces a new notion of
privileged classes.
Note the history of Christianity in its relation to slavery, and to inferior and
down-trodden races. Christianity has no belief in the existence of
‘irreclaimable outcasts,’but proclaims and glories in the possibility of
winning any and all to the love which makes godlike. There is one Saviour,
and so there is only one Gospelfor ‘all the world.’
III. Its vindication in facts.
The history of the diffusion of the Gospelat first is significant. Think of the
varieties of civilisation it approachedand absorbed. See how it overcame the
bonds of climate and language, etc. How unlike the Europe of to-day is to the
Europe of Paul’s time!
In this twentieth century Christianity does not present the marks of an
expiring superstition.
Note, further, that the history of missions vindicates the world-wide claim of
the Gospel. Think of the wonderful number of converts in the first fifty years
of gospelpreaching. The Roman empire was Christianisedin three centuries!
Recallthe innumerable testimonies down to date; e.g. the absolute
abandonment of idols in the South Sea Islands, the weakening ofcaste in
India, the romance of missions in Central Africa, etc. etc.
The character, too, ofmodern converts is as goodas was that of Paul’s. The
gospelin this century produces everywhere fruits like those which it brought
forth in Asia and Europe in the first century. The successhas beenin every
field. None has been abandoned as hopeless. The Moravians in Greenland.
The Hottentots. The Patagonians {Darwin’s testimony}. Christianity has
constantly appealedto all classesofsociety. Notmany ‘noble,’ but some in
every age and land.
IV. The practicalduty.

‘Go ye and preach.’The matter is literally left in our hands. Jesus has
returned to the throne. Ere departing He announces the distinct command.
There it is, and it is age-long in its application,- ‘Preach!’ that is the one gospel
weapon. Tellof the name and the work of ‘God manifest in the flesh.’ First
‘evangelise,’then ‘disciple the nations.’ Bring to Christ, then build up in
Christ. There are no other orders. Let there be boundless trust in the divine
gospel, and it will vindicate itself in every mission-field. Let us think
imperially of ‘Christ and the Church.’ Our anticipations of successshould be
world-wide in their sweep.
As when they kindle the festivallamps round the dome of St. Peter’s, there is
a first twinkling spot here and another there, and gradually they multiply till
they outline the whole in an unbroken ring of light, so ‘one by one’ men will
enter the kingdom, till at last ‘every knee shall bow, and every tongue confess
that Jesus is Lord.’
‘He shall reign from shore to shore.
With illimitable sway.’
Justin Edwards' Family Bible New Testament
All the world; wherevermen are found.
Preachthe gospel;proclaim the glad tidings of salvationthrough repentance
of sin, and faith in Jesus Christ.
Every creature; every human being who canhear and understand it. It is the
will of Christ that the gospelshould be preached to all men. By repenting of
sin and believing in him all may obtain it; and if they do not, they will, by
their neglect, be self-destroyers.
Cambridge Greek Testamentfor Schools andColleges
15. καὶ εἶπεν αὐτοῖς. This introductory formula intimates that there is some
break betweenMark 16:14 and Mark 16:15. What follows was probably said

on a different occasion, perhaps a week later. BetweenLuke 24:43-44 there is
a similar break.
Πορευθέντες. See on Mark 16:10. This is their primary duty, to go into all the
world and proclaim the goodtidings. Note the strong form ἅπαντα, and cf.
Romans 10:18 and Revelation14:6.
πάσῃ τῇ κτίσει. To the whole creation(R.V.). Contrast the limitation when the
Apostles were first sent out, Matthew 10:5-6. Except in the phrase ἀπʼ ἀρχῆς
κτίσεως (Mark 10:6, Mark 13:9), in which it means the creative act rather
than the sum of that which is created, κτίσις is not found elsewhere in the
Gospels. It is fairly freq. in Paul, esp. in Romans.
Whedon's Commentary on the Bible
15. Go ye into all the world — These words somewhatresemble the great
commissiongiven in Matthew 28:16-20, onthe mountain in Galilee, but they
were now uttered on a different occasion, namely, as they satat meat. As these
words were addressedto all preachers ofthe word, who are therein successors
to the apostles, so they make it the duty of the Church to prosecute the
enterprise of converting the world. Nations nominally Christian are to be
convertedto a real piety. Heathen nations are to be converted to the
acceptanceofa vital Christianity. The words sound as a trumpet blast pealing
through all ages to the army of faith to win the world to the Saviour. Preach
— The preacherand the preaching are divine institutions. They are
establishedby Christ, and shall last till the world shall end. All other moral
means of converting the world to righteousness — the press, the sabbath
school, the voluntary societies,socialprayer meetings, class meetings, and
other meetings for Christian counsel — are auxiliary to the preacherand the
preaching of the word. The Gospel — That is the “goodnews.” (Seenote on
Matthew 1:1.) Preachthe goodnews that there is a Saviour who can save us
from sin, death, and hell, and endow us with holiness, blessedness, and
heaven. Preachthe goodnews, that all who hunger and thirst after
righteousness, anddesire to turn from sin to piety, may find the way. Every
creature — That has a soul to be saved.

Expository Notes ofDr. Thomas Constable
The giving of the GreatCommission on this occasionseems to have preceded
the giving of it that Matthew recorded ( Matthew 28:19-20). The accountin
the secondGospelstressesthe universal scope ofthe disciples" responsibility
(cf. Mark 14:9). "All" in "allthe world" is an especiallystrong form of the
Greek word for "all," namely, hapanta. Every part of the world needs the
gospel.
Schaff's Popular Commentary on the New Testament
Mark 16:15. And he said unto them. There is no reference to the appearances
in Galilee. The more important points of the revelations made on various
occasions up to the time of the Ascensionare summed up. These words may,
however, have been uttered on one occasion. Comp. Matthew 28:19;but here
the style is brief, energetic, as usual in Mark’s narrative.
J.D. Jones's Commentaryon the Book ofMark
Chapter31.
The GreatCommission
"And He said unto them, Go ye into all the world, and preachthe gospelto
every creature."— Mark 16:15.
The Commission:When Given.
I do not think that Christ uttered these words and laid this commissionupon
His disciples on the occasionofHis first visit to them on the evening of

ResurrectionDay. It is true the verse follows immediately upon the verse
which tells us of that particular appearance. But then these nine verses do not
profess to be detailed history. As much as that can be inferred from the bare
fact that the nine verses are made to coverground that occupies whole
chapters in the other evangels. The writer has compressedand weldeda good
many things togetherwithout strict regardto chronologicalorder. He has
picked out of the happenings of the forty days just enoughto make it plain
that Jesus had really risen, and that the missionary activity of the Church in
the days in which he was writing was the result of the specific direction and
plain command of the Lord Himself. So we must not conclude that, because
the writer seems to attachthe "GreatCommission" to the first appearance,
therefore it was given on that occasion. Ido not think it was. I should argue
for my view in the first place on generalgrounds.
—NotImmediately.
The disciples on that first evening were not prepared to receive a command
like this. They were not in a fit spiritual condition to think of missionary
work. On that first evening the disciples neededto have their own faith
quickened. "He upbraided them," I read above, "with their unbelief and
hardness of heart." It would have been of no use giving a command like this to
unbelieving or halfhearted men. Before these humble men would venture out
to preach to all the world, they themselves would have to be possessedofa
triumphant and enthusiastic faith. And it was to the quickening of faith in the
disciples themselves that Christ devoted Himself on the first Easterevening.
"He showedthem His hands and His side." "Handle Me," He said, "and see
that it is I Myself." And in addition he tried to bring home to them the
realisationof their power. He breathed on them and said, "Receive ye the
Holy Ghost." Further than that our Lord did not go on that first Easter
evening. His whole concernthat night was with the disciples themselves. His
one desire was to quicken faith in His own Resurrection, and as a result to
begetwithin them a sense ofpower.
—But to Men Prepared.

It was later, when doubt had cleangone, and an enthusiastic faith and the
courage born of it had takenits place, that our Lord spoke the great words of
my text. It was to men convinced that Jesus was the Son of God, because of
the Resurrectionfrom the dead, and ready therefore to dare anything for
Him, that Christ said, "Go ye into all the world and preachthe Gospelto the
whole creation." When He said it, we are not told, but probably towards the
end of His earthly sojourn. They would scarcelyhave been prepared to hear it
sooner, for these disciples had much to learn before they were ready even to
understand a command like this. There is a suggestive verse in the opening
chapter of the Acts of the Apostles which is not without its bearing on this.
Luke is summing up the events and conversations ofthe forty days, and says:
"He shewedHimself alive after His passionby many proofs, appearing unto
them by the space of forty days, and speaking the things concerning the
Kingdom of God." It is that lastphrase which is the important and significant
one. The recurring theme of conversationbetweenthe risen Masterand His
disciples was the Kingdom of God, the topic upon which they most needed
instruction and guidance. Forwhile they were chosenas the men through
whom the Kingdom was to be established, they were in the meantime
themselves ignorant of the true nature of the Kingdom. Nothing is more
striking than the disciples" perverse misunderstanding of the nature of the
Kingdom which Christ had come to found. They were so entirely possessedby
their Jewishprejudices that the true view of Christ"s Kingdom never really
got a lodging in their minds.
—In Understanding of His Kingdom.
For example, take these three points. First of all, their conceptionof a
Kingdom was that of a temporal Kingdom. Messiah"s Empire, as they
thought of it, was a kind of counterpart of Caesar"s. In the secondplace, they
thought this Kingdom was to be establishedby worldly weapons. Theywanted
to call down fire from heaven. They wanted to smite with the sword. Their
idea was that nations were to be conquered by the sword, and so vast tracts
were to be added to the Kingdom at a single stroke. And thirdly, their idea of
the Kingdom was not universal but national. The Kingdom they thought of
was a JewishKingdom. It representedthe triumph of the Jew. And only the
Jew and those who became Jews hadpart or lot in it. Now on eachof these

three points Christ"s Kingdom was diametrically opposedto their thoughts of
it. The Kingdom of God which He had come to establishwas a spiritual
Kingdom; it was no earthly empire, it was the reign of God in the souls of
men; it was to be establishednot by force but by love, and all men were to find
a place in it, Jew and Gentile on equal terms.
The Command and the Message.
—A MessageofGlad Tidings.
Notice the nature of the messagesto be given: "Go ye into all the world," He
said, "and preachthe Gospelto the whole creation." Whatwas this Gospel
which they were to preach? It was the news about Himself; the story of His
life and death and Resurrection. It is implied that in some way His life and
death and Resurrectionaffectedthe whole world of men. The tragedy and
triumph both took place in Jerusalem. But though they took place in
Jerusalem, it was not Jerusalemand Palestine only that were concerned.
What happened in Jerusalemin those days, had what the theologians call"a
cosmic significance."Distantlands were concerned, peoples and tribes that
had never heard of Jesus were concerned;generations yetunborn were
concerned. What happened to Him was of infinite moment to the universe.
"Go," He said, "and preach this Gospelof My dying and rising again—go into
all the Kosmos and preachit to the whole creation." Norwas it only that what
happened to Him concernedthe world, it is also implied that it would be good
news to the world. It was an evangelthey had to preach. The world"s
happiness and hope were bound up with the knowledge ofwhat had happened
to Him. In some wonderful way the story of His living, dying, and rising again
would bring light and joy and comfort and peace to the manifold peoples of
the earth.
The Witness of the Message.
Now if Christ saidthis, it demolishes the theory of those who tell us that all the
emphasis laid on the person of Christ, and the mighty place assignedto Him,

is the result of a process ofidealisationand deification that setin after His
death. For you cannot reduce the person of Christ to the dimensions of a
simple, lowly Galilean teacherwithout tearing the Gospels to rags and tatters.
The impoverished Christ of Song of Solomon -calledliberal theologyis
impossible; He never had any existence. There is no escape from the
supernatural Christ, unless you deny His existence altogether. See whatyou
have here—a PersonWho thought so highly of Himself, that He thought
Himself essentialto the world, that He claimed the world as His own, that He
declaredHimself indispensable to the Hope and Happiness of the World. And
who was this PersonWho made these claims for Himself? Unless we are to be
shut up to the answer that Christ was not even a goodPrayerof Manasseh,
but was the most colossalegoistthe world ever saw, we are bound to give the
answerthe Church has always given, "Thou art the King of Glory, O Christ."
Christ"s Faith in the Disciples.
—Their Inexperience.
Observe, now, Christ"s faith in His disciples. "Go ye," He said, "into all the
Kosmos and preachthe Gospelto the whole creation." Christcommitted His
cause and Kingdom to the keeping of these disciples of His. He laid upon them
the gigantic task of evangelising the world. It was a tremendous task to which
He summoned them. For considerthe kind of people they were—forthis
commissionwas not given to the Apostles only, it was given to the whole body
of His disciples. They were men and women, most of them, who had never
been out of Palestine. The only little bit of experience of evangelising work
they had had, had been gained within the limits of Palestine and probably of
Galilee. Theyknew no language save their own Aramaic dialect and possibly
commercialGreek. And to these people, who were all perhaps without
experience of the great world outside Palestine, Christgave this commission,
"Go into all the world and preachthe Gospelto the whole creation." With
their meagre, and as it seemed, hopelesslyinadequate equipment, they were to
setabout the gigantic task of evangelising the world.

—Their Humble Station.
In the secondplace, not only were they untravelled men and women, but they
were humble and sociallyinsignificant into the bargain. There was not a
wealthy Prayer of Manasseh, or a man of rank or learning amongstthem.
"Notmany wise, not many noble, not many mighty were called." But God
chose the weak things, and the base things, and the despisedthings of the
world to do His work. When during the greatwar we wished to set our case
before our American cousins we sent our very best men—Mr Balfour, the
Archbishop of York, Sirach 6. A. Smith to do it. But Christ chose for His
ambassadors fisherfolk and publicans. To them He committed the task of
preaching His Gospel. And His trust was not misplaced. These weak menwent
everywhere, they appearedbefore governors and kings, they turned the world
upside down, they were able to do all things through Christ which
strengthenedthem.
The PresentDuty.
Now this was not a command laid upon the first disciples only, this is the
permanent commissionof the Church. Here is the greatend for which she
exists. There are various reasons whichcan be urged for zeal in missionary
work. With our fathers, it was mainly concernfor the future state of the
unevangelisedheathen. With the majority of people today it is perhaps pity
for their presentwretchedness and misery. The motive that inspired our
fathers to such desperate earnestness in the cause of missions has lost much of
its old poweramongstus. But I am persuadedthat the motive which we find
in the thought of the presentdistress of the heathen is inadequate. Missions
will limp and lag and fail if we depend upon that for our driving force. We
must get back a mightier and more potent inspiration. And that mightier
inspiration we get in the calland command of Christ. Here is the final and
sufficient reasonfor missions. Christ commands them: "Go into all the
world." A Christian is just a man who obeys Christ. It is open to question
whether a man who says he does not believe in missions and who refuses to
help missions is a Christian at all.
—A Duty to all the World.

"Go ye into all the world!" You notice the uncompromising demand. The
news about Christ was not to be confined to Palestine in those early days; the
whole world had a right to hear it. The goodnews is not to be confined to
Europe and the Westin these latter days; every nook and corner of the world
has a right to hear it. We have not to pick and choose.Some lands are
difficult. Mohammedanism in Africa, Hinduism in India seemto oppose
almost impenetrable barriers. But the Christian Church must not neglect
India and North Africa because oftheir difficulty. Some lands are dangerous.
But dangermust not daunt us. It never has daunted the Church. The Gospel
has enteredinto possessionofnearly every land by a living way. Palestine by
the blood of James and Stephen; Europe by the blood of Paul and Peter;the
South Seas by the blood of John Williams; Africa by the blood of Bishop
Hannington; New Guinea by the blood of James Chalmers. And still we must
go in spite of danger. To the barbarians of Central Africa, and the untamed
savagesofNew Guinea we must "go and preach."
—And a Duty of All.
"Go ye into all the world." This is the business not of some but of all. This was
not a commissiongiven to the Apostles but to the whole Church. We must all
take our share. We must all bear a hand. It matters not how poor and
insignificant we may be, we have all a part to play. By gifts and prayers, if not
by personal service, we must participate in this task. The first business of the
savedman is the salvationof souls, says Andrew Murray. What we need to
realise is that this is our first and chief concern, the spreadof the Kingdom.
Behind the command there lies the faith, that the news about Christ is the
news the wide world needs; that the story of Christ, living, dying, rising again
is a Gospelto all who hear it. It is a faith which is confirmed by all the facts.
When the Apostles first setout on their missionary journeys, it was a mighty
venture of faith, it was, shallI say, an experiment. They undertook their
missionary labours on the bare word of their Master. But in our case, we
know by actualexperience, that the news about Christ is a Gospelto all who
hear it and receive it; that whereverit is proclaimed it carries with it joy and
peace and freedom; that it emancipates and saves men when everything else
has failed. There is a multitude which no man can number of all nations and
kindreds and peoples and tongues who have washedtheir robes and made

them white in the blood of the Lamb. The world needs Christ. He meets its
wants. He cansave it from its sin. And no one else can. "Give us your Christ,"
said the people of Japan to Drummond as he sailedback to England. It is the
appeal of the world. Shall it appealin vain?
E.W. Bullinger's Companion Bible Notes
He said. Probably some time after Mark 16:14, on the eve of the Ascension.
world = kosmos.App-129.
preach = proclaim. Greek. kerusso. App-121.
the gospel= the glad tidings.
every creature = all the creation. Put by Figure of speechSnec doche (of
Genus), App-6, for all mankind.
Fulfilled during "that generation". See Colossians1:6, Colossians 1:23.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
every creature.
And he said unto them, Go ye into all the world, and preach the Gospelto
every creature. See the notes at John 20:19-23;and at Luke 24:36-49.
The Bible Study New Testament
He said to them. Jesus was seenmany times during the forty days, and he may
have spokenthese words many times also. Matthew's Gospelgives the Great
Commissionas Jesus gave it to the "more than five hundred" (1 Corinthians
15:6) at the meeting in Galilee (Matthew 28:16-20). What Mark records, may
have been spokenthere also. Go to the whole world. Jesus is the Savior of the
world! This GoodNews must be taken to everyone in the world! [Before his
death, they were sent to the Jews only(Matthew 10:6). Now all national

distinctions disappear, and people become one in Christ (Galatians 3:28).]
Preachthe gospel. Godhas actedin History! The Gospelis the GoodNews of
this ACT: the death, burial, and raising to life of Jesus (1 Corinthians 15:1-4).
We reachout through faith to make ourselves part of this ACT.
Ellicott's Commentary for English Readers
(15) And he said unto them.—See Notes onMatthew 28:16-20. There is much,
however, that is so distinct in St. Mark’s report as to suggestthe thought that
it may have referred to a different occasion.
Preachthe gospelto every creature.—Better, to the whole creation. The
universality of the word is, of course, limited by the nature of the case.
Treasuryof Scripture Knowledge
every creature.
Go
Matthew 10:5,6;28:19; Luke 14:21-23;24:47,48;John 15:16; 20:21;1 John
4:14
into
13:10;Psalms 22:27; 67:1,2;96:3; 98:3; Isaiah42:10-12;45:22;49:6; 52:10;
Isaiah60:1-3; Luke 2:10,11,31,32;Acts 1:8; Romans 10:18; 16:26;Ephesians
2:17; Colossians1:6,23;Revelation14:6
The People's Bible by JosephParker

A Divine Command
Mark 16:15
So said Jesus Christ, according to the report given in the Gospelaccording to
Mark. "And he saidunto them, Go ye into all the world, and preachthe
gospelto every creature." Canwe make these words more universal? Can we
add another province to the sphere? Let us see:—"Go ye into all the world."
Can you add one island to that geography—a little island? Can you? "And
preach the gospelto every creature." Is there one left out—a little one, a black
one? Say what omissions mark this census. Notone. Is this like Jesus? Was he
always so big in thought, in love, in care? Was he never little, mean, economic,
sparse, critical? Did he always keephouse for the whole universe? What is the
characteristic ofChrist along this line of thinking? Is it not universality,
inclusiveness, godliness?How many men did Godmake, and who made the
rest? Where is there a man that shapedhimself, calledhimself into existence,
maintains an independent individuality and relation to things, comes and goes
as he pleases?Where is that man? As at the first God"s hand was upon all, so
through and through all the story God"s love is upon all, and Christ"s dear
Cross overshadowsall, and Christ"s infinite heart welcomesall. If there be
anything contrary to this, then we are mocked;false words have been spoken
to us, promises have been spokento the ear and broken to the heart. Is this
the Godwe can worship? Is he a trifler? Is he a verbal necromancer, saying
one thing and meaning another, indulging in the double entendre; ambiguous,
uncertain? or is he positive, definite, clear, plain, meaning just what we expect
him to mean when we are told that he is Love?
"Preachthe gospelto every creature." Thenevery creature needs it? What is
Man? I have never seenhim; you have never seenhim. You have seena
Prayer of Manasseh, you have not seenMan. Only God cansee Man. Until we
get thorough hold of that simple thought we shall make no progress in our
Christian studies. We cannot know human nature, we cannotknow Prayerof
Manasseh, we have never seenHumanity. Humanity is the sum-total of
innumerable details; it is the total form of infinite variations and
combinations. We have seena man and many men, but Man is a singular-
plural, a contradiction in grammar, a glorious unity in thought. You have

never seenvegetation. What is vegetation? You have seenyour own little
garden and the field adjoining, and you may have gone even further, and you
may know a little about English vegetation;some may go still further, and
know a little about American vegetation. These are nothing. Who has seenall
the vine-lands, corn-lands, spice-lands, all the lands watchedby the zodiacs,
the angels, the stars? We are very curious about this. We have near London
built a large glass house at greatpublic expense, and we watch it scientifically,
and write reports about it, and treasure it as a national blessing. We call the
place Kew. Let us enter this greatglass house. Whatare these wondrous
leaves, plants, trees? They are all named classically, and labelled and
registeredand cared for; but in the tropics they are all weeds. Theygrow out
of doors; there are far too many of them; they are a nuisance. What do you
know about Man? You have built him a glass house in some cases, andsaid,
This is Man. Nothing of the kind: this is a man; but he who is an aristocrat
here is a plebeian over yonder. Ah, that overyonder, that new place, that
unknown territory, that unsuspectedprovince! At Kew we are treasuring all
kinds of weeds:we know nothing about sum-totals, we have no wisdom; we
have little facts and small entries and minute memoranda about parishes,
provinces, districts, and what we call empires. Only God can see the globe at
one glance. We must therefore go to revelation if we would know what Man is.
Hear this and blush—You have to be revealedto yourself. Until you know
that you cannotmake much out of Christ Jesus. He will not only be a mystery
to you, but a mystery of darkness;not only will he be a mystery, he will be a
perplexity. I have to be told what I am. I think I know myself, yet myself I
have never seen. I do not know which is myself. My name is Legion, for there
are many of us, and all within is riot, tumult, shouting, noise, war, bitterness,
strife, prayer, blasphemy, seeing ofangels and devils. What is this? Who is it?
Father-Maker, come andtell me all about myself; I do not know what I am:
revealme to myself. What impudence it is therefore, what sheerimpertinence
and perversion of cleverness forany man to arise and pretend to tell us what
Man is! Human nature is matter of revelation. If there is a book which reveals
God, that book will reveal Man. As Christians we acceptthe Bible in this
regard. We have come to look upon it as a divine Revelation, below the letter,
above the letter, glorifying the letter, and otherwise making the letter an

inconvenient convenience, but still independent of it, as we shall come to know
when our educationis further advanced. The Bible tells us a poor story about
Prayer of Manasseh,—a most incredible story to Prayerof Manasseh,
because man does not want to believe it. It is very difficult to satisfyany man
with his own biography. If you were to write your dearestfriend"s biography,
he would wish, without saying Song of Solomon, that you had been a little
more emphatic here, and a little more complimentary there, and without
indulging at all in flattery you might have brought out three or four other
points more vividly, so as to have thrown a softer glory upon his beautiful
personality. This he would not say for the world. Man has greatpower of self-
concealment, and still greaterpower of socialconcealmentIt is therefore
extremely difficult to satisfyany man with his biography. It is well, therefore,
that he should be dead before his biography is written; the severestofall
critics would be himself. So when man comes to read the Bible story of
himself, he says, This cannot be true; this is evidently fanatical, suppositional,
allegorical;this is a Jew"saccount, this is a perverted statement. Prayer of
Manasseh,—why, I know what man Isaiah, quoth the critic. So impudent can
man be, so bare-facedand shameless.Until we know every creature that ever
lived, and every creature under every climate and under every civic,
geographical,and celestialcondition, we do not know Prayerof Manasseh,
and we must accepta statementof man from a revelation.
We as Christians have acceptedthe Bible as God"s revelationof himself and
of humanity, and, accepting the Bible Song of Solomon, man stands before his
Makerlost—lost. How dare you take the responsibility of denying this? Who
are you? and what will you do for us if you are wrong? If we believe all your
nonsense whatwill you do for us in the crisis-hour? Where will you be? What
will be your address then? How many of us may call upon you? If you do not
make a revelation you suggestone;if you do not issue a new revelationof the
universe you take upon you a still greaterresponsibility in contradicting one
which has been believed by the piety, the benevolence, the purity, and the
heroism of ages. Whatis the Bible accountof man? The heart is deceitful
above all things: God made man upright, but he hath sought out many
inventions. There is none righteous, no, not one. All we like sheephave gone
astray, we have turned every one to his own way: there is none that doeth

good, no, not one. This is the Biblical accountof humanity, and the Bible is a
large book;it takes large views, suggestsinfinite conceptions, grapples with
the mysteries and problems of the universe, it lets nothing alone; it is a heroic
book. It is not contentwith walking round little questions, and making little
remarks upon them; it deals with God, Prayer of Manasseh, sin, sacrifice,
atonement, reconciliation, spiritual ministry, conquereddeath, and entered
heaven. This book reveals man as lost. Hear this sweetvoice, "The Sonof man
is come to seek and to save that which was lost,"—notsome ofit, not a little of
it, not much of it, not most of it, but "that which was lost." If these words do
not mean what they say, then we are—letme repeat, solemnly and
reverently—mockedby an abuse of language. Whatis it that is to be preached
to every creature? A new theory, a very intricate and most ingenious
hypothesis about nothing? No. What then is "the gospel"?Whatdoes
"gospel" mean? Goodnews, gladtidings, blessedintelligence, the most
astounding and musical revelationof love ever addressedto the ear or the
heart,—musicalmusic; and what is it in words? No words can express it all, as
no instrument can exhaust a musician"s soul. But some of the words are these,
As Moses lifted up the serpent in the wilderness, evenso must the Son of man
be lifted up, that whosoeverbelievethin him might be saved. God so loved the
world, that he gave his only-begottenSong of Solomon, that whosoever
believeth on him should not perish, but have everlasting life. While we were
yet sinners Christ died for us: he died the Justfor the unjust, that he might
bring us to God: he bare our sins in his own body on the tree: he shed his
blood for the remission of sin: and he cries, Come unto me, all ye that labour
and are heavy laden, and I will give you rest. Why, this is what we wanted;
somebody has dreamed or invented the very thing man most needs. If this is
not a dream, an invention, it is what it professesto be, a revelation of the
infinite Heart, a declarationof the ineffable, inexhaustible Love.
How do we stand in relation to it, then? We have either believed it, or we have
not believed it. We cannot take up a neutral position, and say we have nothing
to do with it. That is impossible. No man can so treat the sunlight. If a man
shall be chargedwith doing something that is contrary to the laws of life,
societywill not allow him to say, There may be a sun, but I really maintain a
totally neutral position in relation to it; I do not regardit, I do not look to it at

all. Societywould call him fool, and put him down; and if he had done
anything wrong societywould lock him up and punish him. Societywill not
allow a man to be so indifferent to the light as to commit a crime when he
might have left it undone. You cannot maintain a neutral or negative position
in relation to the Cross. Christ, as a matter of history, has died, has sent forth
his ministers, has declaredhis gospel, has openedhis heart-door, has breathed
upon every one the welcomesofhis love; so you cannotsay you will take no
heed of it, but will receive destiny as it comes. You do not act so in other
matters: why do you lay down and abandon your common sense whenyou
come to face the deepestand most solemn questions of life? I believe every
man may be saved. I have not a gospel givento me which reads, Give every
creature a hearty welcome;but I will take care that there is only room for a
few. Go into all the world, and tell everybody he may come;but when he is
half a mile oft I will take care that he falls into a pit and cannotcome. My
gospeldoes not preach so;my gospelis a gospelof love, entreaty, of
universality. It says to the very worstPrayerof Manasseh, You may come. It
says to the thief upon the cross, alreadyhalf in hell, There is still time for
saving prayer. "Fly abroad, thou mighty gospel!" This is what we need. We
may not feelour need of it at some particular moment, but there are other
moments in our life when we must have it all, and when we say to our friends,
"Tellme the old, old story of Jesus and his love!" Then we become little
children again, brokenheartedmen. And God never loves us so much as when
we are of a broken and a contrite spirit.
END OF STUDYLIGHT RESOURCES
Biblical Commentary
(Bible study)
Mark 16:15-20

EXEGESIS:
ISSUES ASSOCIATED WITH MARK 16:9-20:
Our text comes from “The Longer Ending” of the Gospelof Mark. A shorter
version, “The ShorterEnding,” is as follows:“But all that they had been told
they reported briefly to those with Peter. But after these things, even Jesus
himself sent out by means of them, from eastto west, the sacredand
imperishable proclamation of eternal salvation” (Evans).
Scholars tend to agree that Mark concludedhis Gospelwith verse 8—perhaps
unintentionally. He may have intended to add an accountof the resurrection
and ascension, but wasn’table to do it—or the originalending could have
been lost. Scholars believe that people, identity unknown, added the Longer
and Shorter Endings long after the Gospelwas written—because those people
felt that verse 8, which focuses onthe terror and fear of the disciples and fails
to mention the resurrection, could not possibly constitute a proper ending for
a Gospelof Jesus Christ.
The reasons forbelieving that verses 9-20 were added later include the
following:
1. Verses 9-20 aren’t found in the oldest(and presumably most reliable)
manuscripts.
2. They weren’t knownto the earliestchurch fathers.
3. They include a large number of words not found in Mark 1:1—16:8, and
are stylisticallydifferent as well.
4. They appear to be derivative—basedon passagesfrom Matthew, Luke,
John, and Acts. Mark was the earliestGospel, written before any of those four
books. If it is true that Mark 16:9-20 reflects knowledge ofthose books, this
Longer Ending would have had to be added long after Mark 1:1—16:8 was
written.
I will mention severalexamples of passagesthat appear to be derived from the
above-mentioned four books (Matthew, Luke, John, and Acts):

1. Mark 16:9 says that Jesus had castout sevendemons from Mary
Magdalene, also mentionedin Luke 8:2. See John20 for an accountof Mary
Magdalene atJesus’tomb on Eastermorning.
2. Mark 16:12-13 almostcertainly refers to Jesus’appearance to Cleopas and
his companionon the Emmaus road, a story told in Luke 24:13-35.
3. Mark 16:14 tells of Jesus’appearance to the eleven, dealt with in more
detail at Luke 24:36-48.
4. Mark 16:15 is a brief summary of the GreatCommission, found in Matthew
28:19-20.
5. The signs mentioned in Mark 16:17-18, with the exception of drinking
deadly substances,appearto be derived from various stories in the book of
Acts. Acts 16 tells of Paul exorcising a demon. Acts 2 tells of disciples speaking
in new languages. Acts 28:1-6 tells of Paul being bitten by a poisonous serpent
with no ill effects. Saul’s eyesightwas restoredby the laying on of hands in
Acts 9:12, 17-18.
The first question, then, is whether verses 9-20 were part of the original text
or were added later. If we determine that they were added later, the second
question is whether we should regard these verses as authoritative.
Christians have takenvarious approaches to that secondquestion. Most
modern translations of the bible make some attempt to acknowledgethe
problem. The NRSV, for instance, includes both the Shorterand the Longer
Endings, and has a lengthy footnote that explains the problem. I suspectthat
most Protestants avoidpreaching on these verses. However, the Council of
Trent (1546)included these verses in the Catholic canon, and the Roman
Catholic lectionary for Ascensionis basedon verses 15-20.
Some commentaries conclude their verse-by-verse treatment with verse 8.
Typically, they include a lengthy piece that outlines the questions about the
Shorter and LongerEndings, but don’t try to explain the meaning of those
verses. Some commentaries—usuallyconservative in their approach—did
treat verses 9-20.

MARK 16:15-18. COMMISSION, BELIEF, AND SIGNS
15He said to them, “Go into all the world, (Greek:kosmos)andpreach
(Greek:keryxate— from kerysso)the Good News (Greek:euangelion)to the
whole creation(Greek:ktisis). 16He who believes and is baptized will be
saved; but he who disbelieves will be condemned.
17Thesesigns (Greek:semeia)will accompanythose who believe:in my name
they will castout demons; they will speak with new languages;18theywill
take up serpents; and if they drink any deadly thing, it will in no way hurt
them; they will lay hands on the sick, and they will recover.”
“He said to them” (v. 15a). Becauseofthe context, we know that Jesus is the
one speaking. However, we haven’t heard his name since verse 6 (in the
portion of this chapter that is undisputedly Markan)—andwe won’t hear it
againuntil verse 19.
“Go into all the world, (Greek:kosmos—world, nations)and preach the Good
News to the whole creation” (v. 15b). This appears to be a brief summary of
the GreatCommission, which is found in Matthew 28 as follows:
“All authority has been given to me in heaven and on earth.
Go, and make disciples of all nations, (Greek:ethne—Gentiles, nations)
baptizing them in the name of the Father and of the Sonand of the Holy
Spirit,
teaching them to observe all things that I commanded you.
Behold, I am with you always, evento the end of the age” (Matthew 28:18-20).
While Matthew’s Gospeluses the word kosmos while Mark’s Longer Ending
uses the word ethne, both amount to the same thing—ministry beyond
Israel—a missionto Gentiles, people whom Jews consideredto be unworthy of
God’s attention.
“and preach (Greek:kerusso)the Good News (Greek:euangelion)to the
whole creation” (v. 15c). The Greek verb kerusso is related to the noun
kerygma, which is the word that we associate with the content of the

preaching of the early church. The kerygma focusedon the death,
resurrection, and ascensionofJesus, as wellas the implications for our lives,
to include an emphasis on repentance for the forgiveness ofsins.
The Greek noun euangelionis a compound word based on eu (good) and
angello (preach or proclaim). It is usually translated gospelorgood news. In
the New Testament, euangelionis used to speak of the goodnews of Jesus
Christ and the salvationthat he offers. Euangelionis the Greek equivalent of
the Hebrew word basser, whichwas used in the Hebrew Scriptures to tell of
the salvationthat Yahweh offeredhis people.
The emphasis here, then, is that Jesus’disciples (to include us) have a
responsibility to proclaim the goodnews of the salvationprovided by Christ
Jesus. Thatgoodnews is the offer of forgiveness ofsins and the offer of
eternal life.
Sometimes the church has been guilty of harsh, judgmental preaching that
bears little resemblance to the GoodNews of the New Testament. When I am
traveling, I usually stopto worship at any convenientchurch, regardless of
denomination. On one occasion, Iattended the worship service at a church in
a small Pennsylvania town. I was surprised when the preacher, instead of
preaching GoodNews, usedhis sermon to rebuke the congregationfornot
supporting the Wednesdayevening service. There was no Biblical content and
no Good News to his “sermon” whatsoever. It was simply a thirty minute rant.
When I got home, I decided to call the preacherto explain my concern. My
wife, when she heard the name of the denomination said, “Forgetit! Those
people are all masochists.” Icalled the preacheranyway. When I told him that
his “sermon” failedto have any Biblical content and constituted a harangue,
he replied, “That’s what my people expect.” Score one for my wife.
“to the whole creation” (Greek:ktisis)(v. 15d). This is an interesting phrase.
It sounds as if we are to proclaim goodnews, not just to humans, but to the
whole createdorder. While there is no biblical justification for preaching the
eternal salvationof dogs and cats, there is an element of GoodNews for “the
whole creation.” While Yahweh gave humans dominion over fish, birds,
livestock, creeping things, and “all the earth” (Genesis 1:26), it was not for the

purpose of exploitation but of husbandry. Yahweh intended humans to treat
animals and “allthe earth” with the kind of concernthat a shepherd would
have for his flock.
“He who believes and is baptized will be saved;but he who disbelieves will be
condemned” (v. 16). Matthew’s version of the GreatCommissionincludes a
requirement to baptize people “in the name of the Father and of the Son and
of the Holy Spirit” (Matthew 28:19)—andChristians have long-since
practicedbaptism as an essentialritual. However, the emphasis in this verse
seems to be on belief versus unbelief rather than baptism. As such, it serves as
a corrective to the disciples, who refused to believe the testimony of Mary
Magdalene (v. 11)and of Cleopas and his companion(v. 13) who testified that
they had seenthe risen Christ.
However, as suggestedin the first half of this verse, baptism is an important
act of obedience once a person has come to believe in Christ Jesus. Baptism
follows belief.
“These signs (semeia)will accompanythose who believe:in my name they will
castout demons; they will speak with new languages”(v. 17). In the Old
Testament, signs and wonders served primarily to testify to God’s power. In
the New Testament, signs are also usedto validate the ministry of Christ’s
disciples. That is how the word signs is used in this verse.
The Greek wordsemeia is one of the severalwords found in verses 9-20 that is
not found in the rest of Mark’s Gospel. It is an especiallyimportant word in
the GospelofJohn, and is used frequently there.
As noted above, the signs mentioned in Mark 16:17-18 (with the exceptionof
drinking deadly substances)seemto be derived from stories in the book of
Acts. Acts 16 tells of Paul exorcising a demon. Acts 2 tells of disciples speaking
in new languages. Acts 28:1-6 tells of Paul being bitten by a poisonous serpent
with no ill effects. Saul’s eyesightwas restoredby the laying on of hands in
Acts 9:12, 17-18.
“they will take up serpents; and if they drink any deadly thing, it will in no
way hurt them” (v. 18a). This verse has causedproblems for people who

engage in handling deadly snakes as part of their religious practice, sometimes
with fatal results. Anyone tempted to do that should keepin mind that verses
9-20 are of questionable canonicity. Also, they should keep in mind that there
are no supporting passagesin the New Testamentthat advocate this kind of
practice. Acts 28:3 does tell of the Apostle Paul being bitten by a viper with no
harmful results, but he was not purposely handling that viper. Instead, he was
gathering firewood when the viper bit him.
“they will lay hands on the sick, and they will recover” (v. 18b). Healing the
sick was an important part of Jesus’earthly ministry. Jesus’disciples are to
be concerned, not just with the condition of the spirit or soul, but also with the
person’s physical being. This is derived, in part, from the kind of compassion
that arises naturally if we have agape love for the other person. Our love will
not allow us to sit still and watch another personsuffer, if we have the means
to help. This concernis also derived from the Jewishunderstanding of the
person as a whole person—body and soul.
MARK 16:19-20. THE ASCENSION
19So then the Lord, after he had spokento them, was receivedup into heaven,
and satdown at the right hand of God. 20Theywent out, and preached
everywhere, the Lord working with them, and confirming the word by the
signs that followed. Amen.
“So then the Lord, after he had spokento them, was receivedup into heaven,
and satdown at the right hand of God” (v. 19). This words, “was receivedup”
or “was takenup” emphasize the work of the Father. What happens in this
verse is at the Father’s initiative. It is the Fatherwho receives the risen Christ
into heaven. It is the Father who makes it possible for the risen Christ to take
his seatalongside the Father. This signals the successfulcompletionof Jesus’
work on earth. Jesus has done what the Father senthim to do, and now it is
time for him to resume his place in the heavenly realm.
The enthronement of the Messiahwas foreseenby the Psalmist, who wrote:
“Yahwehsays to my Lord, “Sit at my right hand,
until I make your enemies your footstoolfor your feet” (Psalm 110:1)

The Apostle Paul captured the full scope of Christ’s work—fromJesus’
Incarnation to his exaltation--—in this lovely passagefrom his letter to the
Philippians:
“Have this in your mind, which was also in Christ Jesus,
who, existing in the form of God,
didn’t consider equality with Goda thing to be grasped,
but emptied himself, taking the form of a servant,
being made in the likeness ofmen.
And being found in human form, he humbled himself,
becoming obedient to death, yes, the death of the cross.
Therefore Godalso highly exaltedhim,
and gave to him the name which is above every name;
that at the name of Jesus every knee should bow,
of those in heaven, those on earth, and those under the earth,
and that every tongue should confess that Jesus Christis Lord,
to the glory of God the Father” (Philippians 2:5-11).
“Theywent out, and preachedeverywhere, the Lord working with them” (v.
20a). This is a brief summary of the work of the disciples following Jesus’
ascension. It is a one-sentence accountof the work recountedin detail in the
book of Acts.
“and confirming the word by the signs that followed. Amen” (v. 20b). The
signs (casting out demons, speaking in new languages, etc.)confirmed the
authenticity of the disciples’ministry. The signs were secondaryto the
proclamation of the kerygma—the proclamation of the death, resurrection,
and ascensionofJesus and a call to repentance to receive the forgiveness of
sins.

https://www.sermonwriter.com/biblical-commentary/mark-1615-20/
Mark 16:15-20: “JesusChristGives His Disciples The Great Commission”
By
Jim Bomkamp
Back Bible Studies Home Page
1. In our last study, we lookedat chapter 16:1-14, and the events that
Mark chronicles as happening on Sunday morning after the Sabbath, before
which Jesus was crucified.
1.1. We lookedatthe motives of those who came to further anoint Jesus’
body after their hopes in Him as a political Messiahwere dashedwhen He
died upon the cross.
1.2. We lookedatthe post resurrectionappearances ofJesus.
1.3. We discussedsome the timeline of post-resurrectionevents.
1.4. We saw how that what is recorded in the scripture encouragesour
faith because everycharacterin the narrative is slow to understand and
believe that Jesus indeed has risen from the dead.

1.5. We discussedthe wayin which Jesus appears to people.
1.6. We discussedthe factthat the doctrine of the resurrectionof Jesus
Christ is as important as any truth that is taught in the New Testament. We
saw that if Jesus were only a dead Saviorthat had not raisedfrom the dead,
then no one would ever be able to be saved, no one would ever have hope of
eternal life if Jesus Himself is not raised, and in fact no promise of scripture
would truly hold any hope for us in this life or the next if Jesus has not raised
from the dead.
2. In our study today, we are going to look at verses 15-20 ofchapter
16 of Mark.
2.1. We will look at the commissioning of the church by Jesus Christ.
2.2. We will talk about how that central to the importance of the church
being able to take up its commissionby Jesus is that we have to serve a risen
and exaltedJesus, One ascendedup to the throne and right hand of God.
2.3. We will talk about the ascensionof Jesus.
2.4. We will discuss what the church did because they now serveda risen
and exaltedheavenly Jesus Christ, Lord of lords and King of kings.
3. VS 16:15-16 - “15 And He said to them, “Go into all the world
and preachthe gospelto all creation. 16 “He who has believed and has been

baptized shall be saved;but he who has disbelievedshall be condemned.” –
Jesus gives His disciples The GreatCommissionto take the gospelto all of the
world
3.1. It is obvious that these words spokenby Jesus to His disciples were
not spokenon the evening of His resurrection. It is obvious from the gospel
accounts that the disciples weren’t ready to go and win the world to Christ by
preaching the gospel, they first needed to wrap their minds around the fact
that Jesus had risen from the dead and that they had a hope beyond the grave.
Verse 19 seems to indicate that these words were spokenjust before His
ascension, but in surety we are not sure when He spoke these words.
3.2. It was fundamental to all that the disciples were to do in the future
that they first come to recognize Jesus as risenfrom the dead. A dead Jesus
would not give anyone hope, and a hope in Christ only for this life would fall
way short of giving us as people any fulfillment in life.
3.3. I think that there is a goodchance that He didn’t speak these words
to the elevenby themselves, but rather to the whole group of disciples. The
GreatCommission was for all believers, and probably Jesus would not have
relied only upon the elevento completedit.
3.4. This gospelof Mark is a condensedgospel, as we have discussedover
and over, and it is interesting the details that are included. Here we see that
Mark records Jesus as saying that the one who ‘has believed and has been
baptized shall be saved’. Some believe that this teaches thata person has to
be baptized in order to be saved, and that only those who have been baptized
will be saved. But, there are arguments againstthis interpretation, including:

3.4.1. There are many New Testamentpassages thatwould indicate that this
is not the case, including:
3.4.1.1.The thief on the cross is in Paradise with Christ but was never
baptized.
3.4.1.2.Paultold the Corinthians that God didn’t callhim to baptize but to
preach the gospel, and thus he wasn’t even sure who he had baptized: 1
Corinthians 1:14-18, “I thank God that I baptized none of you except Crispus
and Gaius, so that no one would say you were baptized in my name. Now I
did baptize also the householdof Stephanas; beyond that, I do not know
whether I baptized any other. ForChrist did not send me to baptize, but to
preach the gospel, not in cleverness ofspeech, so that the cross ofChrist
would not be made void. For the word of the cross is foolishness to those who
are perishing, but to us who are being savedit is the powerof God.”.
3.4.1.3.InActs 10, when Petergoes to preachthe gospelto Cornelius, the
Gentile, and those gathered at his house, they are savedand even baptized in
the Holy Spirit, and it is only then that they get baptized.
3.4.2. It is those who do not believe who will not be saved. Mark does not
include Jesus saying that those who are not baptized will not be saved.
Rather, Mark only includes the positive, and this seems to indicate that he
records Jesus saying this because salvationis normally accompaniedby a
person being baptized.
3.4.3. The church traditionally has had missions as a major priority because
of compassionfor the lost multitudes who are doomed for an eternity in hell.
There has been a greaturgency because ofthis. In the church today, there is

not the urgency to see people saved, and I think that this is because the motive
for winning people to Christ is typically because people are missing out on the
blessings associatedwith knowing Christ as lord. But, the church needs to get
back to having a burden for the lost multitudes because without Christ they
shall spend an eternity in hell.
3.5. I prefer Matthew’s accountof The GreatCommission by Jesus, and
we can learn some things from studying it: Matthew 28:18-21, “And Jesus
came up and spoke to them, saying, “All authority has been given to Me in
heaven and on earth. “Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and the Son and the Holy Spirit,
teaching them to observe all that I commanded you; and lo, I am with you
always, evento the end of the age.””
3.5.1. Jesus declaredthat the GreatCommission cannow be fulfilled because
He has been given ‘all authority’ overall things by in heaven and on earth by
God the Father.
3.5.2. We are not just to win people to faith in Christ, but also to ‘make
disciples’and this involves training and equipping those who come to Christ
so that they can grow and mature spiritually and be used by Christ in
ministry.
3.5.3. Whatwe are supposedto teachthose who come to faith in Christ is ‘to
observe all that [Christ] has commanded’ His disciples.
3.5.4. The GreatCommissionis for all of us who are Christians for all time,
for Christ says that He will always be with us ‘even to the end of the age’.

4. VS 16:17-18 - “17 “Thesesigns will accompanythose who have
believed: in My name they will castout demons, they will speak with new
tongues;18 they will pick up serpents, and if they drink any deadly poison, it
will not hurt them; they will lay hands on the sick, and they will recover.”” –
Mark records Jesus telling us the kinds of things that should be part of the
normative life of one of His disciples, namely, that they will castout demons,
speak with new tongues, and pick up serpents or drink any poison and it will
not hurt them, plus, they will lay hands on the sick and they will recover
4.1. The word that is translated as ‘signs’in this passage means,
“attesting miracles”. Jesus’ministry was verified by many of these things
which were witnessedby many people. Jesus tells His disciples that “attesting
miracles” will also follow them and verify their claims and gospelmessage.
4.1.1. How greatlythe church needs to have the Lord verify their work to the
people of this world who are lost and do not know Him.
4.2. Notice that Jesus says that signs and wonders will ‘accompany’
believers, and this word in the Greek means “to follow after”. I think that
using this word is a clue that signs and wonders are not to be what the church
is always putting before them and seeking after, rather it is something that the
Lord will cause in our midst and will follow after us. When churches put
signs and wonders at the centerof their activities and ministries, this results in
a going into extremes and being “experience driven”. Experience driven
churches go from one extreme to anotherand always have to provide their
people greaterexperiences,orthey lost people. Experience driven churches of
recentyears have majored in leading their people into extra-biblical areas,
and thus into demonic manifestations and harassment.

4.3. Notice what attesting sings Jesus says will accompanythe church
whereverit goes:
4.3.1. Castout demons.
4.3.1.1.Notethat the book of Acts reveals to us that the members of the early
church often castout demons in Jesus’Name.
4.3.2. Speakwith new tongues.
4.3.2.1.Notethat in the book of Acts as well as the epistles (especially1
Corinthians), we see that believers often spoke in unknown tongues when the
Holy Spirit came upon them.
4.3.3. Pick up serpents and they will not hurt them.
4.3.3.1.Notethat the apostle Paul was bitten by an extremely poisonous viper
in the book of Acts and the Lord kept Him from dying from the venom: Acts
28:1-6, “1 When they had been brought safelythrough, then we found out that
the island was calledMalta. 2 The natives showedus extraordinary kindness;
for because ofthe rain that had setin and because ofthe cold, they kindled a
fire and receivedus all. 3 But when Paul had gathereda bundle of sticks and
laid them on the fire, a viper came out because ofthe heat and fastened itself
on his hand. 4 When the natives saw the creature hanging from his hand, they
begansaying to one another, “Undoubtedly this man is a murderer, and
though he has been savedfrom the sea, justice has not allowedhim to live.” 5
Howeverhe shook the creature off into the fire and suffered no harm. 6 But
they were expecting that he was about to swellup or suddenly fall down dead.

But after they had waited a long time and had seennothing unusual happen to
him, they changedtheir minds and beganto say that he was a god.”
4.3.3.2.Some in the church have had the false notion that this passagegave
them permission to risk their lives and the lives of others by picking up
poisonous snakes. But, doing this is putting the Lord to the test, and not
having a proper balance in teaching and doctrine.
4.3.4. Drink any poison and it will not hurt them.
4.3.4.1.There are no stories in the New Testamentof people drinking poison
and living, howeverthis probably refers to persecutors requiring believers to
drink poison.
4.3.4.2.Again, there is no reasonfor a Christian or pastorto put the Lord to
the testby drinking poison.
4.3.5. Layhands on the sick and they will recover.
4.3.5.1.Notethat there are many stories in the New Testamentof believers
laying hands on the sick and them being healed. Likewise, in the epistle of
James we are told that when we are sick we are to call the elders of the church
to come and pray for healing for us: James 5:14-15, “14 Is anyone among you
sick? Thenhe must callfor the elders of the church and they are to pray over
him, anointing him with oil in the name of the Lord; 15 and the prayer offered
in faith will restore the one who is sick, and the Lord will raise him up, and if
he has committed sins, they will be forgiven him.”

4.4. Note that in the book of Hebrews that we learn that the Lord
confirmed the ministry of the early church by signs and wonders: Hebrews
2:4, “4 Godalso testifying with them, both by signs and wonders and by
various miracles and by gifts of the Holy Spirit according to His ownwill.”
5. VS 16:19 - “19 So then, when the Lord Jesus had spokento them,
He was receivedup into heavenand satdown at the right hand of God.” –
Mark records that when Jesus had spokento the people that He ascendedup
to heaven and satdown at the right hand of God
5.1. The ascensionofJesus up to heaven is a key doctrine just as is His
resurrectionfrom the dead. The Lord had to leave the church and ascendup
to heaven in order that He might be exalted up to the throne and right hand of
God, and also so that He can be in multiple places all over the world at the
same time. An earthly Jesus wouldbe limited to one place at any time. A
heavenly Jesus is now able to be everywhere all of the time, and there could be
no fulfillment of the GreatCommissionwithout Him being all places all of the
time.
5.2. Not here that now that the Lord has ascendedup to heavenHe is for
the first time given a new title, He is called here, ‘the Lord Jesus’.
5.3. Easton’s Bible Dictionary has the following entry about what the
phrase ‘the right hand’ means in reference to Jesus being raisedup to the
right hand of God in the New Testament:
“The right hand denoted the south, and the left the north (Job 23:9; 1 Sam.
23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra
10:19); also of submission to the victors (Ezek. 17:18;Jer. 50:15). The right

hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently
mentioned, particularly the right hand, as a symbol of power and strength (Ps.
60:5; Isa. 28:2). To kiss the hand is an actof homage (1 Kings 19:18;Job
31:27), and to pour wateron one’s hands is to serve him (2 Kings 3:11). The
hand of God is the symbol of his power: its being upon one denotes favour
(Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15;
Acts 13:11, etc.). A position at the right hand was regardedas the chief place
of honour and power(Ps. 45:9; 80:17;110:1; Matt. 26:64).”
5.4. So, the right hand indicates a place of honor and authority. The
right hand of God meaning strength powerand ability; inherent power,
powerresiding in Christ by virtue of His nature.
5.5. Luke writes in his gospelfurther details of Jesus’ascension: Luke
24:50-51, “And He led them out as far as Bethany, and He lifted up His hands
and blessedthem. While He was blessing them, He parted from them and was
carried up into heaven.”
5.6. In Luke’s accountwritten in the book of Acts, we learn more about
this event and we see that it was upon the Mount of Olives where He
ascended, the same place that He will return in His SecondAdvent, and that
angels stoodby when He was lifted up: Acts 1:1-12, “1 The first accountI
composed, Theophilus, about all that Jesus beganto do and teach, 2 until the
day when He was takenup to heaven, after He had by the Holy Spirit given
orders to the apostles whom He had chosen. 3 To these He also presented
Himself alive after His suffering, by many convincing proofs, appearing to
them over a period of forty days and speaking ofthe things concerning the
kingdom of God. 4 Gathering them together, He commanded them not to
leave Jerusalem, but to wait for what the Father had promised, “Which,” He
said, “you heard of from Me; 5 for John baptized with water, but you will be
baptized with the Holy Spirit not many days from now.” 6 So when they had

come together, they were asking Him, saying, “Lord, is it at this time You are
restoring the kingdom to Israel?” 7 He said to them, “It is not for you to know
times or epochs which the Father has fixed by His own authority; 8 but you
will receive powerwhen the Holy Spirit has come upon you; and you shall be
My witnessesboth in Jerusalem, and in all Judea and Samaria, and even to
the remotestpart of the earth.” 9 And after He had said these things, He was
lifted up while they were looking on, and a cloud receivedHim out of their
sight. 10 And as they were gazing intently into the sky while He was going,
behold, two men in white clothing stood beside them. 11 They also said, “Men
of Galilee, why do you stand looking into the sky? This Jesus, who has been
takenup from you into heaven, will come in just the same way as you have
watchedHim go into heaven.” 12 Then they returned to Jerusalemfrom the
mount calledOlivet, which is nearJerusalem, a Sabbath day’s journey away.”
5.7. The Acts 1:1-12 passagealso tells us that Jesus’ascensionactually
occurred40 days after His death on the cross.
6. VS 16:20 - “20 And they went out and preachedeverywhere,
while the Lord workedwith them, and confirmed the word by the signs that
followed.][And they promptly reported all these instructions to Peter and his
companions. And after that, Jesus Himself sent out through them from eastto
westthe sacredand imperishable proclamation of eternal salvation.]” – Mark
tells us what the church went and did after Jesus ascendedup to heaven, he
says that they went out and preachedeverywhere and the Lord workedwith
them and confirmed their ministries as from God
6.1. When we beganthe book we discussedthat it showedJesus
continually in action. Now as it ends, it shows Jesus continuing in action
through the church and the preaching of the gospelthat went all around the
world. And so it is today, Jesus is continually in actionreaching lives with the
gospel.

6.2. This verse explains what happened as a result of the ascensionofthe
Lord Jesus Christ. Because the church had a risen and ascendedLord, the
church was empoweredand emboldened and the Lord gave them the vision
and resourcesto be able to go out and preachthe gospeleverywhere.
6.3. The ‘signs’(“attesting miracles”)which Jesus promised ‘confirmed
the word’ He had promised about sending the Holy Spirit and empowering
the church for preaching the gospel.
6.4. Note here that just as Jesus promisedpreviously in this chapter, it
was the case that the signs ‘followed’those who believed in Jesus Christfor
salvation.
6.5. The last half of this verse is in braces, and this means that it is not
included in some of the oldest manuscripts: “[And they promptly reported all
these instructions to Peter and his companions. And after that, Jesus Himself
sent out through them from eastto westthe sacredand imperishable
proclamation of eternalsalvation.]”.
6.6. It appears from the latter half of verse 20 that Peter may not have
been present when the Lord gave His disciples The Great Commission, and
thus it states that the instructions were ‘promptly reported’ to Peter.
6.7. Then, we read also that ‘Jesus Himself sent out through them from
eastto westthe sacredand imperishable proclamation of eternal salvation’.
The Lord Jesus was the head of evangelismefforts throughout the period of
the early church, and also since then. The evangelismof the world has been

His desire, He led those in the early church whereverthey went, and He will
lead us today as we listen and obey Him.
6.8. Notice in this last phrase that the gospelmessageis the ‘imperishable
proclamation of eternalsalvation’. The salvationis eternal and therefore
‘imperishable’.
7. CONCLUSIONS:
7.1. Jesus is continually moving in the church as we go out and preach the
gospeland make disciples, how is He using your life?
7.2. What are you doing for the GreatCommission today?
. The GreatCommission: Mark 16:15-16 and Luke 24:4-48
Mark 16:15-16 15 He said to them, "Go into all the world and preach the good
news to all creation. 16 Whoeverbelieves and is baptized will be saved, but
whoeverdoes not believe will be condemned.” In Mark’s account, the Lord is
focusing on what the apostles are to do: “Go into all the world and preach the
goodnews to all creation;” and what the hearers are to do: “16 Whoever
believes and is baptized will be saved, but whoeverdoes not believe will be
condemned.” The end result is that they will be saved. All the world and all
creationin Mark and all nations in Matthew 28:18-20 make the great
commissionapplicable to every person who is to ever live. At the sermon in
Acts 2:5 there were people from the entire world: “Now there were staying in
JerusalemGod-fearing Jews from every nation under heaven.” Paul
preachedthe scope ofthe Lord’s commissionin Titus 2:11, “Forthe grace of

God that brings salvation has appeared to all men.” The Lord specifies the
method and the message. The method, preaching, and teaching in Matthew’s
accountare synonymous (words meaning the same but with a different slant).
Preachfocuses onthe one speaking the messageand means to proclaim or to
publish abroad. Teaching focusesonspeaking the message andmeans to
instruct. The Lord and the New Testamentwriters specify the certainty of the
method as one ordained of God (see above comments on John 6:44-46). Paul
wrote of this certainty and necessityin Rom 10:14-15, “How, then, can they
call on the one they have not believed in? And how can they believe in the one
of whom they have not heard? And how canthey hear without someone
preaching to them? 15 And how can they preach unless they are sent? As it is
written, "How beautiful are the feet of those who bring good news!” Paul
further endorsedGod’s method for spreading the gospelin 1 Cor1:21-22, “It
was God's goodpleasure through the foolishness ofthe preaching to save
them that believe.” ASV. The Lord’s message is the gospel. Where in
Matthew’s accountthe Lord had said, “Teaching them all things that I have
commanded you,” here he describes the messageas the “goodnews.” Other
versions say, ”Gospel.” The goodnews as the gospelbecomes the word to
designate the message. Pauldefined the gospelin 1 Cor 15:1-7: 15:1 Now,
brothers, I want to remind you of the gospelI preachedto you, which you
receivedand on which you have taken your stand. 2 By this gospelyou are
saved, . . . 3 For what I receivedI passedon to you as of first importance: that
Christ died for our sins according to the Scriptures, 4 that he was buried, that
he was raised on the third day according to the Scriptures, 5 and that he
appearedto Peter, and then to the Twelve. The gospelsaves;the gospelis the
word preached; the gospelis the death, burial, resurrectionand appearance of
Christ—all of these define the gospelclearlyand permanently. Paul added in
Rom 1:16, “I am not ashamedof the gospel, becauseit is the powerof God for
the salvationof everyone who believes.” To change the gospelis destroy its
power. If either an angelor man changes the gospel, their fate is eternal
condemnation (Gal 1:6-9). In Mark’s account, the Lord states clearly,
“Whoeverbelieves and is baptized will be saved.” The Lord requires belief
and baptism for salvation. All three—belief, baptism, and salvation—are
clearly defined. Believes andits variants—faith, believe, and belief—are
nouns and verbs coming from the same root word. The Hebrew writer gave

specificity to the words in Heb 11:1-2, “Now faith is being sure of what we
hope for and certain of what we do not see.” The necessityofbelief in
conversioncannotbe doubted, “And without faith it is impossible to please
God, because anyone who comes to him must believe that he exists and that he
rewards those who earnestlyseek him.” Heb 11:5. John 3:16 tells what we
must believe, “ForGod so loved the world that he gave his one and only Son,
that whoeverbelieves in him shall not perish but have eternallife.” Paul
explains how one comes to believe in Rom 10:13-14, “Everyone who calls on
the name of the Lord will be saved. 14 How, then, can they callon the one
they have not believed in? And how can they believe in the one of whom they
have not heard? And how canthey hear without someone preaching to
them?”
1
Baptism is an elementof the greatcommissionin Mark’s accounthere and in
Matthew’s accountabove. In addition to definitions given by Paul, there is
illustrative evidence of the method used. When John baptized Jesus, John
clearly immersed the Lord in Matt 3:16: “As soonas Jesus was baptized, he
went up out of the water.” Philip likewise immersed the eunuch in Acts 8:38-
39: “Thenboth Philip and the eunuch went down into the water and Philip
baptized him. 39 When they came up out of the water.” In addition to these
clearexamples Paul described the act of baptism as a burial in Col 2:12:
“Having been buried with him in baptism and raisedwith him through your
faith in the powerof God, who raisedhim from the dead.” To fulfill the
Lord’s teaching in his commission, we must baptize by immersion and in
water. This study will show that the converts in Acts followedthis teaching
exactly. In this accountof the Lord’s commission, the end of belief and
baptism was salvation. Matthew’s accountand its fulfillment show that the
savedbecame disciples and the savedwere added to the church daily (Matt
28: 19-20;Act 2:41; Acts 2:47). Salvationand the savedare in Christ
according to Peterin Acts 4:12, “Salvationis found in no one else, for there is
no other name under heaven given to men by which we must be saved.” The
method that the Lord commanded in his commissionand the purpose
combine in Paul’s teaching in Rom 6:3-7: 3 Or don't you know that all of us
who were baptized into Christ Jesus were baptized into his death? 4 We were

therefore buried with him through baptism into death in order that, just as
Christ was raisedfrom the dead through the glory of the Father, we too may
live a new life. 5 If we have been united with him like this in his death, we will
certainly also be united with him in his resurrection. 6 For we know that our
old selfwas crucified with him so that the body of sin might be done away
with, that we should no longerbe slaves to sin— 7 because anyone who has
died has been freed from sin. Peteralso combined salvationand baptism in 1
Peter3:21-22:21 and this watersymbolizes baptism that now saves you also
— not the removal of dirt from the body but the pledge of a goodconscience
toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone
into heavenand is at God's right hand — with angels, authorities, and powers
in submission to him. Mark’s accountofthe Lord’s commissionconcludes
with a description on the worstsort of punishment for those who do not
believe on him and his word: “Whoeverdoes not believe will be condemned.”
Beliefin this accountof the commissiongoes hand in hand with obedience:
Now to him who is able to establishyou by my gospeland the proclamationof
Jesus Christ, according to the revelationof the mystery hidden for long ages
past, 26 but now revealed and made knownthrough the prophetic writings by
the command of the eternal God, so that all nations might believe and obey
him. Rom 16:25-26. Peteralso concurredthat the end of the commission was
eternal salvationin 2 Peter1:10-11, “Forif you do these things, you will never
fall, 11 and you will receive a rich welcome into the eternalkingdom of our
Lord and SaviorJesus Christ.” In Mark’s accountthe Lord, himself, brings
us to an emphatic either . . . . or as regards our own salvation.
Luke 24:46-48 "This is what is written: The Christ will suffer and rise from
the dead on the third day, 47 and repentance and forgiveness ofsins will be
preachedin his name to all nations, beginning at Jerusalem. 48 You are
witnesses ofthese things.” Luke records the commissionwith an emphasis on
the progressive andcontinuous nature of what the Lord expects to happen.
The gospelmessage ofgoodnews is presentedin the same terms that we have
seenPaul use in 1 Cor 15:1-4 above. The death, burial, and resurrection are
explicit in “the Christ will suffer and rise from the dead.” In Luke’s account,
the actionrequired of the believer, repentance, and the results of that action,
forgiveness ofsins, are vital parts of the gospelmessagethatthe Lord

expectedto be preached. This analysis has already covereddefinitions of
gospel, preachedand all nations. The new elements added by
2
the Lord in Luke’s accountare repentance and remissionof sins. Peter
combined these same two elements of the commissionin the command that he
gave those who cried out and askedwhatto do. In Acts 2:38, Luke recorded,
“Peterreplied, "Repentand be baptized, every one of you, in the name of
Jesus Christ for the forgiveness ofyour sins.” Even before the Lord gave his
commission, he preachedthe importance of repentance. He said in Luke 5:32,
“I have not come to call the righteous, but sinners to repentance." In Acts
5:29-32, Peteronce againcombined repentance and the forgiveness ofsins:
“We must obey God rather than men! 30 The God of our fathers raised Jesus
from the dead — whom you had killed by hanging him on a tree. 31 God
exalted him to his own right hand as Prince and Savior that he might give
repentance and forgiveness ofsins to Israel. 32 We are witnesses ofthese
things, and so is the Holy Spirit, whom God has given to those who obey him.”
Paul defined repentance and how it occurs in 2 Cor 7:8-10: 9 yet now I am
happy, not because youwere made sorry, but because your sorrow led you to
repentance. Foryou became sorrowfulas God intended and so were not
harmed in any way by us. 10 Godly sorrow brings repentance that leads to
salvationand leaves no regret, but worldly sorrow brings death. Justbeing
sorry is not enough to save one. The sorrow must be Godly sorrow that is the
sorrow leading to repentance, and repentance leading to salvation. Peter
spoke of this same kind of repentance in Acts 3:19-20 when he preached,
“Repent, then, and turn to God, so that your sins may be wiped out, that
times of refreshing may come from the Lord, 20 and that he may send the
Christ, who has been appointed for you — even Jesus.” Thus true repentance
starts with Godly sorrow and a commitment to leave sin and follow the Lord,
and ends with actually turning to God by doing what the Lord commands—
no exceptions. This true repentance leads to salvation and the forgiveness of
sins. Peterwrote in 2 Peter3:9, “The Lord is not slow in keeping his promise,
as some understand slowness. He is patient with you, not wanting anyone to
perish, but everyone to come to repentance.” Paulagreedwith PeterActs
17:29-31: 30 In the past God overlookedsuchignorance, but now he

commands all people everywhere to repent . 31 For he has seta day when he
will judge the world with justice by the man he has appointed. He has given
proof of this to all men by raising him from the dead. The last element of the
Lord’s commissionin Luke’s accountis forgiveness ofsins. Forgivenessof
sins is central to the eternal purpose of God. In addition to its inclusion as an
element of the Lord’s commission, the Lord relatedthe forgiveness ofsins to
the blood of the New Covenantin Matt 26:27-29:“Drink from it, all of you.
28 This is my blood of the covenant, which is poured out for many for the
forgiveness ofsins . 29 I tell you, I will not drink of this fruit of the vine from
now on until that day when I drink it anew with you in my Father's
kingdom.” Peterincluded the forgiveness ofsins as the result of obeying the
gospelin Acts 2:38, Peterreplied, "Repentand be baptized, every one of you,
in the name of Jesus Christ for the forgiveness ofyour sins.” Paul relatedthe
forgiveness ofsins as the rewardfor winning the greatstruggle to save us
from darkness and power of Satanin Acts 26:17-18:“17 I will rescue you
from your own people and from the Gentiles. I am sending you to them 18 to
open their eyes and turn them from darkness to light, and from the power of
Satanto God, so that they may receive forgiveness ofsins and a place among
those who are sanctifiedby faith in me.”
ConclusionThe Lord’s commissiontells fully what the Lord expectedof the
apostles and of those who hear the word. The apostles were to go and preach
or teachthe gospelto the whole creation. The hearers were to believe, repent,
and be baptized. The immediate results were that the hearers became
disciples and the Lord was with them always, even to the end of the world.
The eternalresults were the forgiveness ofsins and salvation. This study will
show that the apostles andthe hearers did just what the Lord askedthem to
do.
http://www.gospellessons.info/sitebuildercontent/sitebuilderfiles/2.markandlu
ke.pdf
Mark 16:15-20 The Great Commission

Today we are finishing up our final study in the gospelof Mark! – 11 months
working our way through the life of Christ. – Favorite – Every 5,6 Yrs. A)
Title of the messagetodayis the greatCommission.
B) We are going to considerwhat the greatcommissionis and it’s application
to 1) Us as a Church – and as individuals!
15 And He said to them, “Go into all the world and preach the gospelto every
creature. 16 He who believes and is baptized will be saved; but he who does
not believe will be condemned. 17 And these signs will follow those who
believe: In My name they will castout demons; they will speak with new
tongues;18 they will take up serpents; and if they drink anything deadly, it
will by no means hurt them; they will lay hands on the sick, and they will
recover.” 19 So then, after the Lord had spokento them, He was receivedup
into heaven, and satdown at the right hand of God. 20 And they went out and
preachedeverywhere, the Lord working with them and confirming the word
through the accompanying signs. Amen.
THE ASCENSION. A)Ascension – marked the end of the earthly ministry of
Jesus. B)The Ascensionmeant that Jesus had fulfilled his mission, which was
to come and Rescue mankind from sin. 1) To play the role of the Redeemer
Now that Jesus had ascendedinto Heaven – Taking His place at the right
hand of the father – A) He left the work of reaching the world to his followers
B) Now I have to admit that if I were Jesus – I would have done this whole
thing differently.

Bb) First - I would have appearedin the middle of the night to Pilate – How
do you Like me now!
C) Roman solider who smackedhim during the beating before the crucifixion
– Blindfolded - Slapped face – Prophesy– who slapped U? 1) Middle of the
night I would – have slapped him upside the head a few times – SURPRISE!
Tell me who smackedyou!
D) And I probably would have appearedin the temple courts of Jerusalemso
everyone could see me RISEN – believe!
D) I Probably would have kickedthe Romans out of Power – to give the
Church a running start!
That is not what Jesus did though, and it doesn’t surprise me because whatI
have found in a lot of things in the Christian life –
Jesus doesn’treally like my ideas - He is SMARTER THAN ME!
WE are told in Isaiah 55:8-11 “ForMy thoughts are not your thoughts, Nor
are your ways My ways,” says the LORD. 9 “Foras the heavens are higher
than the earth, So are My ways higher than your ways, And My thoughts than
your thoughts. 10 “Foras the rain comes down, and the snow from heaven,
And do not return there, But waterthe earth, And make it bring forth and
bud, That it may give seedto the sower

And bread to the eater, 11 So shall My word be that goes forth from My
mouth; It shall not return to Me void, But it shall accomplishwhat I please,
And it shall prosper in the thing for which I sent it.
The plan of Jesus was going to be about Him sending his followers into the
world – with a Message: V.15 “Go into all the world and preach the gospelto
every creature.
A) Gospel= goodnews B) Sometimes Christians forgetwhat the goodnews is
and we want to argue – Creationvs Evolution – 1) Or we getside trackedin
talking about Politics or OTHER ISSUSES
C) But none of that is the goodnews – 1) Apologetic TYPE conversations can
be important – but the goalof is to getTHEM to the gospel!=
What is the messageofthe gospel? A) What is the goodnews – Jesus was
sending his disciples out to preach?
B) Paul the apostle answeredthis question masterfully when he reminded the
Corinthian believers of the gospelhe had shared with them. 1 Corinthians
15:3, 4
For I delivered to you first of all that which I also received:that Christ died
for our sins according to the Scriptures, 4 and that He was buried, and that
He rose again the third day according to the Scriptures, The gospelis
comprised of two simple but powerful components. A) The first component of
the gospelis that Jesus Christ died for our sins.
B) We have the opportunity to tell people their sins are forgiven regardless of
what they’ve done, are doing, or ever will do - C) BecauseJesus wasnailedto

a WoodenCross – where he bled profusely to pay the price for every sin! D)
The Bible says that all have sinned have fallen short of the glory of God! E)
We don’t need to convince people they’re sinners. They already know it…
According to scientists, male moths flutter around candles because theythink
hot waxsmells like female moths—a confusionthat is usually fatal! We DO
THE SAME THING - We flutter around things that look hot, that smell
good—onlyto get burned time and time again. And people spend their lives
dealing with guilt for all the stupid decisions they have made. A) But we have
the Privilege of telling them –
B) Their sins can be forgiven and their guilty canbe removed – because Jesus
paid the Price! 1) That’s Good News!
The secondcomponentof the gospelis that Jesus was buried and rose again
the third day according to the Scriptures. A) This is what separates Jesus
from every other religious guru, holy man, exalted teacheror leader. B) Jesus
Predictedhis betrayal – He predicted that he was going to be crucified by the
religious leaders – 1) He predicted that 3 days later He would rise again
C) In doing so he was solidifying his boldestclaim – John 14:6 I am the way
the truth and the life, no man comes to the father but by me!
D) That my friend is the gospelmessage – THE GOODNEWS – which we get
to proclaim.
Paul the Apostle would also write in Romans 1:16 “16 ForI am not ashamed
of the gospelofChrist, for it is the powerof God to salvationfor everyone who
believes.” A) There is power in that messageto save a person from Sin, Hell,
from guilt. All that is needed is for them to believe!

B) The Poweris in the message-more than the presentation. 1)Deliver the
message:Publishers winner – not your job to convince them but to share with
them – Winner
C) The goodnews is Jesus beat death – sin – Devil – So we could be winners
D) Forgiven – setfree – Hope of Eternal life. 1) You just have to lay claim to
that – by believing – THAT IS THE GOOD NEWS. Butthere is also a BAD
NEWS SIDE TO THE GOSPELMESSAGEA) SEE here in our text in v.16
Jesus also gives this warning: but he who does not believe will be condemned.
B) THERE IS NO SUCH THING AS BEING NEUTRAL – JESUS SAID
YOU ARE EITHER FOR ME OR AGAINST ME!
C) Believe unto life – Choose notto believe – you are condemned! – 1) John’s
gospelputs it this way:
John 3:18-20 18 “He who believes in Him is not condemned; but he who does
not believe is condemned already, because he has not believed in the name of
the only begotten Sonof God.
19 And this is the condemnation, that the light has come into the world, and
men loved darkness rather than light, because theirdeeds were evil. 20 For
everyone practicing evil hates the light and does not come to the light, lest his
deeds should be exposed –

D) The Personcontinues in sin - who dies in that state-– is choosing a destiny
of DEATH – 1) ETERNALLYSEPARATED FROM GOD! WEEPING
GNASHING – DARKNESS
E) Doesn’tseemfair – Don’t argue with me Argue with Jesus – Loved you and
died for you – Choice So the greatcommissionis about Jesus sending his
disciples into the world – to deliver a message. A)Look againat v. 16 – this
verse has causedsome confusionin the church.
V.16 He who believes and is baptized will be saved;but he who does not
believe will be condemned.
Aa) There have been those in the church who have read that verse and have
tried to Make – Baptism is a requirement of Salvation.
B) He who believes and are baptized will be saved. 1) But notice the 2nd part
of the verse – he who does not believe – no mention of baptism – why?
C) The emphasis is on the word believe – not believe and be baptized
Salvationcomes through believing – faith – A) Baptism is the by-product of
believing – it was the tangible visible expressionof faith – that you were
choosing to follow Christ.
B) Baptism was also the altar callof the first century – it was the way that
people outwardly expressedtheir faith in Christ 1) Faith was decidedin the
heart and expressedoutwardly by baptism.

C) The whole idea of the Altar call – started in around the 16th century when
they found it impractical to put a baptismal in the Sanctuary.
D) I have often thought – that if the Lord were to ever grace us with a
different facility – having a baptismal – would be something I would want to
do!
But the thing that we need to realize here is that the focalpoint of the text is
on faith! Believing in Jesus is what saves you. A) Remember Paul the Apostle
who will go down in history as the greatestevangelist – and church planter of
all time.
B) Remember in Corinth when the Church was divided by personalities 1)So
glad that you are more mature than that – Jasonand I can team-teachand
you receive from both of us.
C) The Church in Corinth lackedmaturity and they were fixated on
personalities to the point that the church was divided. 1) I am of Paul, I am of
Peter, and I am of Apollos – One of the things they were attachedto was –
who baptized them.
D) Paul said, “I am glad that I didn’t baptize any of you!” 1 Corinthians 1:14
Now if Baptism were a criteria for salvation – Paul in affectwould be saying I
am gladI didn’t lead any of you to faith in Christ. A) Which would be a
complete contradiction to Paul’s whole mission in life

Aa) Paul lived to introduce people to saving faith in Jesus. 1)That is also why
he would say: 1 Corinthians 4:15 “You have many teachers but not many
fathers in the faith.”
B) Point being Paul was their Spiritual dad – because he had led most of them
to faith and Christ – and helped them get grounded 1) Even though he wasn’t
the one who baptized them!
D) The Focus is on Believing – Baptism follows believing
What about v.17 -18 where he talks about drinking poisonand handling
snakes! A) What is that all about – Saw that show – Church down in Texas -
Passing snakesduring the service.
B) Is that what Jesus is talking about here? And these signs will follow those
who believe: In My name they will castout demons; they will speak with new
tongues;18 they will take up serpents; and if they drink anything deadly, it
will by no means hurt them; they will lay hands on the sick, and they will
recover.” The thing that we need to realize about this passageis it is predictive
– not Directive. Notinstruction for church life. A) Jesus is speaking in the
context of the first missionaries – this is what is going to happen.
B) His point is they were going to be sent out with authority and Protection.
C) They were being sent out with His Authority Matthew 28:18 And Jesus
came 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,
{Mark - In My Name!
D) Signs and wonders and healings - were going to accompanythe preaching
of the gospel. Signs would follow – to bear witness to the testimony of the
word they were Sharing A) Signs will follow those who believe – today many
of the church have inverted that – you have believers following after signs and
wonders.
B) Running from one meeting to the next – one side show to the next – where
is the miracle crusade happening – Run over there.
C) But the text says that signs and wonders would follow those who believe. 1)
God still heals – still works in powerful ways. D) We have seenGod heal
people here of Cancer, - Grace – Wed – Skin Disease.Godstill heals 1) Does
He heal everyone no! I wish he did. But we still canand should pray for
healing.
E) Jesus was sending them out with Authority!
Reminds me of a man who was invited to a party of the Ultra Rich – Posh
party nothing was spared. 1) Sitting there Party – cell phone rings – he picks
it up off the table – says Hello
C) The voice on the other end – Says “Honey – I was shopping and found this
mink – Coat– Love it – really looks goodonly $2,000canI getit” 1) He
answeredwellif you really like it and it looks goodon you – sure go for it.

On the way to the store I drove by the Mercedes dealership – Saw Sale A)
Pulled in and the car I have had my eye on is on sale for 45k
B) The BMW is 2yrs old – can I trade it in and get the Mercedes – Please
B) He said: Well ok – but make sure you getall the Bells and whistles for it –
spare no expense. 1)Honey you are the best
C) One more thing: I gotan email about that Beachhouse we were interested
in – Email saidthe Price dropped from 4.8 mil to 4.5 – 1) I was thinking
about calling the relator and letting her know we were interested – what do
you think?
He said: Absolutely call her but try and work your magic and gether down to
4.2 or 4.3 – if she bites – Go for it – put in an offer. A) Awesome I am so
excited she said: I love you so much – I will see you soon.
B) The guy hung up the phone – and said: Anyone know whose cellphone this
is?
C) Imagine having that kind of authority to just buy whatever you wanted?
D) Jesus authority is even greater – Over death, DiseaseandDemons

SENT THEM WITH AUTHORITY ALSO WITH PROTECTION. A) When
He said: Drink poison and not die – they would take up serpents and not be
harmed.
B) He was speaking ofthe Protectionthat was going to be on them – living in a
culture – where – watercame from natural springs – no purification process –
NO Public sewageso Poisonswere commonoccurrence
C) Go to a third world country- Scary– India – Africa – Sick as I ever have
been there – trying to feed us well. D) Missionfield canbe a scaryplace Yugo
– Romeo - Big bowl of Cherry’s - Mike Harris and I were just devouring 1)
You like – Cherry’s – goodProtein - What? - Fully of maggots –
Paul Acts 28 bit by a snake – threw into the fire {Where snakes belong} –
Where snakes belong A) They islanders marveled he didn’t die! – A god!
B) So Speaking ofprotection: Not instruction for church life – not saying
make it your practice to drink – poisonand handle snakes.
C) He was not giving instruction – Some have misunderstood today – 1)
Services where they bring in Rattlesnakes
D) If you handle them and bit and don’t die it means – you have the right faith
1) If you die – NOT ENOUGHFAITH – STUPID
E) Not what he is saying at all – He is saying – they were being sent out with
his AUTHORITY 1) AND HIS PROTECTION

APPLICATION FOR US IN THIS AS A CHURCH BODY AND AS
INDIVIDUALS? A) GreatCommissionis still the same-Calledto go into the
entire world – preaching the gospel.
B) Look back at Matthews account - Matthew 28:18 And Jesus came and
spoke to them, saying, “All authority has been given to Me in heavenand on
earth. 19 Go therefore and make disciples of all the nations,
A) Note the emphasis is on making Disciples not converts. B)A DICSCIPLE
IS A LEARNER – A FOLLOWER SOMEONE WHO IS COMMITTED TO
JESUS
C) Greg Laurie “Notall believers are disciples but all disciples are believers.”
C) This why we are so committed to the word as a church. 1) Notcontent to
merely see people getsaved – we want to see them grow.
After they come to Christ – New believer Class ora discipleship group A)
Pluggedinto Wed nights or a Home group – focus is on becoming students of
the word.
B) When we go out are not about just going some place – Crusade or outreach
and seeing people come to Christ. 1) Our focus is on Church planting –
Provide a place where they can grow

C) I am stokedto be a part of a church that understands the Commissionto
go! Seenquite a few people go.
Early Church PENTECOST– Jerusalem, Judea, Samaria – the uttermost
parts A) Jerusalemis Vista, Judea and Samaria – Oceanside, Carlsbad…
B) We want to continue to go to OUR JerusalemVista –Praying Constantly
about ways to impact our community. – Go to our community. 1) Ideas – role
out around the first of the year.
C) Also Judea and Samaria’s – Camp Pendleton. North County
1) Home groups in all of those communities – Challenge to our home group
leaders – praying and thinking – How to impact their neighborhoods D)
Uttermost parts – Mexico outreaches – Jan– Costa Rica 1)Italy – England in
the spring –
But the go mentality really starts with us as individuals A) God isn’t asking
most of you to go to a foreign land – or another state, which believe me, can
feel like a foreign land.
B) But God is wondering if you would be willing to go acrossthe streetto a
neighbor – just lost their job, or their spouse.
C) He wants to know if you will cross the hall at work to the office or cubicle
to talk to the personyou work with about Jesus.

D) Willing to go across the tides of socialclicks to befriend someone who is not
a part of your group – outcast. 1)As a High SchoolPastorI challengedthe
kids – who are the leper in your schoolor the womanat the well.
Before Jesus calls youto go to some radical place – He wants to see you go to a
neighbor, a relative, a workmate or a schoolmate who needs Jesus. A) What
part of go do you not understand? -
B) Question- I am willing to go? 1) Beginto pray – Lord burden for the lost –
pray Lord who do you want me to go to.
C) Close today with Communion: Jesus saidwhoever desires to follow me
must deny himself pick up his cross and follow me. 1) Cross is not your
burden to bear – Wife. Job, Boss,
D) Cross was an instrument of death that brought life to others. 1)
Willingness – put aside own cares, time, insecurities - stepout of our comfort
zones E) Cross the isle – touch someone who needs the gospel.
Partaking of communion: Confession -Identify with your mission - confess –
Lord I am willing to GO!
STEP OUT OF COMFORT ZONES
TODAY MAKE A DECISION TO BECOME A DISCIPLE – FULLY
COMMITTED!

NOT SAVED: DENYING SELF – YOUR WAY – surrender to His way A)
Admit need a Savior
http://media.calvaryvista.com/salvato-rob/studies-books/41-MAR-2013/41-
MAR-016-015a.pdf
GreatCommission
From Wikipedia, the free encyclopedia
Jump to navigation
Jump to search
Not to be confused with Great Commandment.
This article is about the biblical episode. Forthe similarly named Little (or
Lesser)Commission, see Matthew 10. Forthe modern evangelicalassociation,
see GreatCommissionchurch movement. For the musical group, see The
GreatCommission (band).
The GreatCommission, stained glass window, CathedralParish of Saint
Patrick in El Paso, Texas
Events in the
Life of Jesus
according to the Gospels

Early life
[show]
Ministry
[show]
Passion
[show]
Resurrection
[hide]
Empty tomb
Appearances
Noli me tangere
Roadto Emmaus
GreatCommission
Ascension
In rest of the NT
[show]
Portals: Christianity Bible
Book:Life of Jesus
vte
In Christianity, the GreatCommissionis the instruction of the resurrected
Jesus Christ to his disciples to spreadhis teachings to all the nations of the
world. The most famous versionof the Great Commissionis in Matthew
28:16–20,where on a mountain in Galilee Jesus calls on his followers to make

disciples of and baptize all nations in the name of the Father, the Son, and the
Holy Spirit.
The GreatCommissionis similar to the episodes ofthe commissioning of the
Twelve Apostles found in the other Synoptic Gospels, though with significant
differences. Luke also has Jesus dispatching disciples during his ministry,
sending them to all the nations and giving them power over demons, including
the Seventydisciples. The dispersion of the Apostles in the traditional ending
of Mark is thought to be a 2nd-century summary basedon Matthew and
Luke.
It has become a tenet in Christian theologyemphasizing ministry, missionary
work, evangelism, and baptism. The apostles are saidto have dispersed from
Jerusalemand founded the apostolic sees. Preteristsbelieve that the Great
Commissionand other Bible prophecies were fulfilled in the 1stcentury while
futurists believe Bible prophecy is yet to be fulfilled at the SecondComing.
Some researchers ofthe historical Jesus see the GreatCommissionas
reflecting not Jesus'words but rather the Christian community in which each
gospelwas written. (See Sayings of Jesus.)Some scholars, suchas John
Dominic Crossan, assertthat Jesus did commissionthe apostles during his
lifetime, as reported in the Gospels. Others,[who?]however, seeeventhese
lessercommissions as representing Christian invention rather than history.
Contents
1
History
2
New Testamentaccounts
3
Interpretations

4
See also
5
References
History[edit]
It is not known who coined the term GreatCommission, which was
popularized by Hudson Taylor.[1]
New Testamentaccounts[edit]
The most familiar version of the Great Commissionis depicted in Matthew
28:16–20,
Now the elevendisciples went to Galilee, to the mountain to which Jesus had
directed them. And when they saw him they worshiped him, but some
doubted. And Jesus came and said to them, “All authority in heaven and on
earth has been given to me. Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Sonand of the Holy
Spirit, teaching them to observe all that I have commanded you. And behold, I
am with you always, to the end of the age.”
According to Matthew 10, Jesus commanded His disciples to proclaim the
arrival of the kingdom of God and to "healthe sick, raise the dead, cleanse
lepers, and castout demons..." Mark 6 and Luke 9 also recordthis
instruction. The Great Commissionis the commandment to proclaim good
news - the kingdom has come and it has come with demonstration of power.
Later, Paul prophesied that one of the signs of the last days would be that
mention of the powerof Godwould be silenced. He warned Timothy to not
associate withthose who have a form of godliness but do not speak ofthe
power(2 Timothy 3:5). To the Corinthians, he said he did not come with
eloquence or wisdom but with "demonstration of the power of the Spirit so
that faith would rest not on human wisdom but on the power of God." (1
Corinthians 2:4)

Other versions of the Great Commissionare found in Mark 16:14–18, Luke
24:44–49,Acts 1:4–8, and John 20:19–23. In Luke, Jesus tells the disciples to
preach repentance and forgiveness, and promises that they will have divine
power. In John, Jesus says the disciples will have the Holy Spirit and the
authority to forgive sins and to withhold forgiveness.[2]In Acts, Jesus
promises the disciples that the Holy Spirit will inspire them. All these passages
are composedas words of Christ spokenafterhis resurrection.
The callto go into the world in Matthew 28 is prefaceda mere four chapters
earlier when Jesus states thatthe Gospelmessage willbe heard by
representatives ofall nations, at which time the end will come.
Interpretations[edit]
The commissionfrom Jesus has been interpreted by evangelicalChristians as
meaning that his followers have the duty to go, make disciples, teach, and
baptize. Although the command was initially given directly only to Christ's
elevenApostles, evangelicalChristiantheology has typically interpreted the
commissionas a directive to all Christians of every time and place,
particularly because it seems to be a restatementor moving forward of the
last part of God's covenantwith Abraham in Genesis 12:3.[citationneeded]
Some Christians, like members of the Bruderhof Communities, see their life of
church community as taught in Acts 2 and 4, as their part of proclaiming the
gospelto all men.[3][4]
Commentators often contrastthe GreatCommissionwith the earlierLimited
Commissionof Matthew 10:5–42, in which they were to restrict their mission
to their fellow Jews, who Jesus referredto as "the lost sheepof the house of
Israel". (Matthew 15:24)
Preterists believe that the Great Commissionwas already fulfilled basedon
the New Testamentpassages "And they went out and preachedeverywhere"
(Mark 16:20), "the gospelthat you have heard, which was proclaimed in all
creationunder heaven" (Colossians 1:23), and "Now to Him who is able to
establishyou according to my gospeland the preaching of Jesus Christ,
according to the revelation of the mystery which has been kept secretforlong
ages past, but now is manifested, and by the scriptures of the prophets,

according to the commandment of the eternal God, has been made known to
all the nations" (Romans 16:25–26).
The Other Great Commission:Mark 16:15-20
Published September28, 2018 in Written JournalEntries
Focus Passage:Mark 16:15-20 (NCV)
When we read the closing statements in many of the gospels, too oftenwe play
favorites, and focus on one or perhaps two that we like the best.
Unfortunately, this tendency to ignore or minimize the other gospelwriters
causes us to miss out on some amazing details – especiallyin this event.
When we think of the GreatCommission, we think of Matthew’s version of
Jesus’famous, concise challengeto His disciples minutes before He ascended
into heaven. There is a lot to like about Matthew’s version of the Great
Commissionchallenge.
But Mark also includes a version of the Great Commission, but it is less
popular, perhaps because it contains some challenging statements. Mark
describes Jesus’GreatCommissionto the disciples in a different way. In
Mark’s gospel, Jesusturns to His followers and says, “Go everywhere in the
world, and tell the GoodNews to everyone. Anyone who believes and is
baptized will be saved, but anyone who does not believe will be punished. And
those who believe will be able to do these things as proof: They will use my
name to force out demons. They will speak in new languages. Theywill pick
up snakes and drink poison without being hurt. They will touch the sick, and
the sick will be healed.” (v. 15-18)
While Matthew focuses onbaptizing, teaching, and making disciples, Mark
focuses onsharing, baptism, belief, and proof that Jesus’disciples have God

by their side. Mark draws our attention to belief in Jesus being the source of
these Holy-Spirit-powered signs.
However, perhaps Mark’s commissionhas fallen out of favor among people
because we don’t see the miracles today like we read about in the book of
Acts. The first followers of Jesus and those in the early church, had the Holy
Spirit come into their lives in such a waythat they were able to perform all
that Mark describes, but in two or three generations afterthe first followers,
these Holy-Spirit-powered signs had all but vanished.
Mark’s GreatCommissionis powerful. Mark tells us that belief in Jesus is the
key to being rewarded by God. Mark emphasizes that the Holy Spirit is our
reward in this life for believing, and implied is eternal life in the next life.
But Mark’s GreatCommissionhas a flaw. If the list of actions that Mark
gives as proof are the only foundation people use to have faith in Jesus, then
there is little reasonto have faith today if I don’t see those signs being
performed (either by me or someone else). It also means that if Satanchooses
to fake Jesus’secondcoming as a way to draw the world to his side, then some
miracles is all he needs to do.
This leads me to believe that while miracles are given to help people take
notice, we must judge the teaching, the lives, and the actions of those
performing the miracles to see if they are truly Christ-like.
https://reflectivebiblestudy.com/gospeladventure/the-other-great-commission-
mark-16-15-20/
The GreatCommissionComparison
Blog The GreatCommissionComparison
Tyler Strickler

April 4, 2016
Yesterday morning we consideredthe GreatCommissionfrom Matthew 28,
and although we referencedboth Luke’s and Mark’s presentationof the
GreatCommission, we did not compare all four versions of this command.
Yet eachversionprovides us with some unique content, both about the
command and about the role God plays in the process. So let’s considerthe
unique element of eachtext before pulling them togetherinto one succinct
statement.
The Emphasis of eachCommission
Matthew 28:18-20:Matthew is the most well-knownversionof the four
presentations of the Great Commissionand lays the foundation for all four
because it emphasizes the goal: make disciples. Jesus has promised that He is
going to build His church from people from every tribe and tongue and people
and nation, and the gates of hell will not prevail againstthem. Rootedin this
confidence, Jesus commands us to make disciples, knowing that He will bear
fruit through our labors. Our mission is simple: make disciples through
evangelismand discipleship.
Mark 16:15-18:The imperative in Mark’s version of the GreatCommission
emphasizes the method: Preachthe gospel. It is through the foolishness ofthe
Word preached that men come to be saved(1 Cor. 1:18-25). We are calledto
preach the gospelto all creation, knowing that some will acceptand some will
reject. Mark does not emphasize results. He simply exhorts us to share our
faith. Those who believe will be saved, those who rejectwill receive the just
consequencesoftheir sin by being condemned. The results is God’s business.
Our responsibility is to proclaim the message.
Luke 24:44-49:Luke’s first presentationof the GreatCommission emphasizes
the messagewe preach. Luke ties the gospelto the Old Testament(vs. 44, 45)
and explains Christ’s redeeming work (vs. 46)in relation to sinful man (vs.
47). It is this content that we proclaim (vs. 47) and bear witness to (vs. 48).

Acts 1:6-8: Luke’s secondpresentation of the GreatCommissionemphasizes
the strategy:witnessing everywhere. All four versions contain the scope of
our mission. Matthew tells us to make disciples of all the nations. Mark says
go into all the world and preach the gospelto all creation. Luke says that this
gospelmessageshouldbe proclaimed in His name to all the nations. But what
these accounts state generally, Acts gives specifically. The witness of the
gospelwould begin in Jerusalem, spreadto Judea, then to Samaria, and
ultimately to the remotest parts of the earth. We would do well to follow this
strategytoday, focusing on local, regional, and globalevangelism.
The presence ofGod in EachCommission.
In the same way eachcommissionspeaks to the single missionof making
disciples from various angles, they eachbring a unique perspective on God’s
presence in the fulfillment of the mission.
Matthew:Matthew highlights Christ’s authority, adding weight to the
command. The supreme Ruler of heavenand earth has ordered it. This also
adds weight to the promise of verse 20;and lo, I am with you always, evento
the end of the age. This is comforting and empowering, for He has all
authority. Thus the messageand the mission are rootedin His powernot ours,
and is therefore guaranteedto succeed.
Mark: Mark emphasizes how God will supernaturally work through His
people as they preach. Verses 17-18 are hotly debated as some use them to
validate snake handling and other crazy notions, but that is not the point. The
point is that the divine message willbe validated by divine power…something
we see happening in the ministry of the Apostles in Acts. The significance is
that this demonstrates that God will move with powerthrough His people as
they proclaim the Word of God.
Luke: Luke emphasizes how Jesus will send the Father’s promised Spirit to
the disciples. In fact, they were not to launch out onto their mission until the
promised Spirit came. Instead, they were to wait for Him in Jerusalem. In
this text, eachmember of the Trinity is involved, while the emphasis lies on
the coming of the Helper.

Acts: While Luke’s gospelemphasizes the promise of the Holy Spirit, Luke’s
narrative emphasizes the Holy Spirit’s empowermentof the disciples to
witness. The reasonthey were to wait in Jerusalemfor the Spirit to be given
to them was because they needed His power to faithfully fulfill their mission.
Bringing it all Together
Thus, we can synthesize the content of the four versions of the Great
Commissionin this way:
The mission of the church is to make disciples (Matthew) by preaching
(Mark) the message ofJesus Christ(Luke) to the whole world (Acts),
baptizing those who respond (Matthew) and teaching them to obey Christ
(Matthew). The church is under the authority of Christ (Matthew) and
enabled by the Holy Spirit (Acts) whom the Fatherhas promised (Luke) to
proclaim the messagewith divine power (Mark).
That is our mission. The field is white for harvest. May we be faithful to labor
diligently at the task entrusted to us.
https://www.forestbaptist.ca/blog/the-great-commission-comparison
Question:"What is the GreatCommission?"
Answer: Matthew 28:19–20 contains whathas come to be calledthe Great
Commission:“Therefore go and make disciples of all nations, baptizing them
in the name of the Fatherand of the Son and of the Holy Spirit, and teaching
them to obey everything I have commanded you. And surely I am with you
always, to the very end of the age.” Jesus gave this command to the apostles
shortly before He ascendedinto heaven, and it essentiallyoutlines what Jesus
expectedthe apostles andthose who followedthem to do in His absence.

It is interesting that, in the original Greek, the only direct command in
Matthew 28:19–20 is “make disciples.” The GreatCommissioninstructs us to
make disciples while we are going throughout the world. The instructions to
“go,” “baptize,” and “teach” are indirect commands—participles in the
original. How are we to make disciples? By baptizing them and teaching them
all that Jesus commanded. “Make disciples” is the primary command of the
GreatCommission. “Going,” “baptizing,” and “teaching” are the means by
which we fulfill the command to “make disciples.”
A disciple is someone who receives instruction from another person; a
Christian disciple is a baptized followerof Christ, one who believes the
teaching of Christ. A disciple of Christ imitates Jesus’ example, clings to His
sacrifice, believes in His resurrection, possessesthe Holy Spirit, and lives to do
His work. The command in the GreatCommissionto “make disciples” means
to teachor train people to follow and obey Christ.
Many understand Acts 1:8 as part of the GreatCommissionas well: “But you
will receive powerwhen the Holy Spirit comes on you; and you will be my
witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the
earth.” The GreatCommission is enabled by the powerof the Holy Spirit. We
are to be Christ’s witnesses,fulfilling the GreatCommissionin our cities
(Jerusalem), in our states and countries (Judea and Samaria), and anywhere
else God sends us (to the ends of the earth).
Throughout the book of Acts, we see how the apostles beganto fulfill the
GreatCommission, as outlined in Acts 1:8. First, Jerusalemis evangelized
(Acts 1 — 7); then the Spirit expands the church through Judea and Samaria
(Acts 8 — 12);finally, the gospelreaches into “the ends of the earth” (Acts 13
— 28). Today, we continue to actas ambassadors forChrist, and “we plead on
Christ’s behalf: ‘Be reconciledto God’” (2 Corinthians 5:20, CSB).

We have receiveda precious gift: “the faith that was once for all entrusted to
God’s holy people” (Jude 1:3). Jesus’words in the GreatCommissionreveal
the heart of God, who desires “all people to be savedand to come to a
knowledge ofthe truth” (1 Timothy 2:4). The GreatCommissioncompels us
to share the goodnews until everyone has heard. Like the servants in Jesus’
parable, we are to be about the business of the kingdom, making disciples of
all nations: “He called his ten servants, and delivered them ten pounds, and
said unto them, Occupy till I come” (Luke 19:13, KJV).
https://www.gotquestions.org/great-commission.html
Was the GreatCommissionFulfilled?
What is commonly known as the GreatCommissionis the command that
Jesus gave to his disciples just before he ascendedup into heaven: "And he
said unto them, Go ye into all the world, and preach the gospelto every
creature" (Mark 16:15).
Many today believe that this command of our Lord's still awaits fulfillment. It
is widely taught that this command was given to all believers, and that all
Christians are responsible to carry the gospelto every man, woman, and child
in the world.
But the Bible does not teachthis false application of Jesus'words at all!
First, notice that Jesus gave this command only to the eleven disciples (v.14).
(See also Matthew 28:16-20;Acts 1:1-8.) Nowhere in the Bible are New
Testamentbelievers taught that they must go into all the world and preachthe
gospelto every person.
Second, the elevendisciples were speciallyempoweredby the Holy Spirit with
miraculous signs and abilities so that they might accomplishJesus'command
(Mark 16:17-20;Acts 2:1-4; Acts 3:1-7).

Third, the apostles ofour Lord Jesus Christaccomplishedthe mission during
their lifetimes in the first century A.D. Notice whatMark 16:20 plainly states:
And they went forth, and preached every where, the Lord working with them,
and confirming the word with signs following. Amen.
The Apostle Paul confirms the fulfillment of the GreatCommissionin
Colossians 1:23:
… the gospel, whichye have heard, and which was preachedto every creature
which is under heaven.
Notice what the Apostle Paul also said in Romans 16:26:
He stated that the gospelof Jesus Christ was "made known to all nations for
the obedience offaith."
And so we see by the testimony of Scripture, the Great Commissionthat Jesus
gave to the elevendisciples in Mark 16:15 was fully accomplishedby His
apostles during their lifetimes in the first century A.D. The GreatCommission
has been fulfilled!
http://www.letgodbetrue.com/questions/great-commission.php

Jesus was the sender of the gospel to all

More Related Content

What's hot (20)

Similar to Jesus was the sender of the gospel to all (20)

More from GLENN PEASE (20)

Recently uploaded (20)

Jesus was the sender of the gospel to all