COMMISSIONED

By

Morena Arthur Maphutsi

0120718-SAO

A Collateral Reading Assignment

Submitted to the Faculty

In Partial Fulfillment of the Requirements for

MIN 1103

Great Commission Strategies, 1st Edition

PN 01.13.01

TEXTBOOK:

Tell the Truth

By Will Metzger

Downers Grove, Illinois: InterVasity Press, 2012

Global University

June, 2016
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COMMISSIONED

Book 1

a. Summarize the difference between professing faith and possessing faith?

Faith is the substance through which Christians relate with God. Hebrews 11:1 (NIV)

says: “Now faith is being sure of what we hope for and certain of what we do not see.” This faith

is received through hearing and accepting of the message in the Scriptures. According to Romans

10:8-17, it is through the yielding to the message and power of the Gospel that a person

confesses with their mouth what they believe in their hearts that Jesus accomplished on their

behalf. This is known (in the modern churches) as the confession of faith.

Jaffe (2013) notes, “Faith is an act that possesses the entire human person. It

encompasses the will and emotions as well as the intellect” (39). Although Romans 10:10

addresses the professing of faith through a believer’s mouth, it is “possible for a person sincerely

to profess faith in Christ but not possess the real thing” (Metzger 2012, 64). This notion presents

a superficial confession of faith widely evident in today’s evangelical methodology.

How then does a person possess faith? It is an indication of the evangelistic writers that

the problem of superficial professions are a consequence of shallow evangelical preaching. For a

person to possess true faith, one would have to undergo a process of conviction. This process is

preceded by predestination and grace (Ephesians 1:4-7). The biblical meaning of repentance is

turning away from sin, and saving faith is, “the placing of trust and reliance on Christ as Saviour

and Lord” (Jaffe 2013, 39).

Professing faith is therefore the verbal communication of the belief and total dependence

in the finished works of Jesus Christ. However, “our faithfulness demonstrates that our faith is

real” (Jaffe 2013, 41). Possessing faith stems from God’s regenerative works, together with
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conviction and a continual sanctification of a believer. Jaffe and Metzger agree that there is a

time where regeneration occurs, and that the time of profession may not coincide with the

Spirit’s justification/regeneration. Metzger (2012) asserts, “The validity of our

redemption/salvation is evidenced by the fruit of the Spirit (Gal. 5:22-23) and identifying marks

(1 John)” (66). It is true that Jesus’ sacrifice was to save anyone, however, only the ones who

willingly admit His deity may call Him their Lord.

b. Analyze Metzger’s emphases on a gospel to the mind, emotions, and will?

Science affirms that the mind is the mainframe for all sensory organs of the body. This

means that people actually hear; see; feel (touch); smell; and taste by their sensory organs but

through the processing of the mind. Therefore, when a person hears the Gospel, it can be

received either through hearing of the preaching or the reading (seeing) of Scripture/s. Both

these senses appeal to the mind of a listener.

The Gospel does challenge the perception of the mind, but just challenging a person’s

intellect is not enough. Metzger (2012) observes, “If the content of the gospel is Jesus Christ, the

intension of the gospel is to bind the mind of the unbeliever to the authority of the New

Testament and to the Lordship of Jesus Christ” (69). He notes that sometimes the doctrines of

Salvation will not appeal to a believer’s mind, and this is where submission and reliance to

God’s must be practiced (See Romans 12:1-2).

There is no indication that the mental capacity of analysis shouldn’t be utilized in

receiving truth about the Gospel. God gave humans minds to use them as best as possible. One

may note that in an effort to challenge people’s perceptions of God’s will regarding the Gospel,

“being the center of attention can make you forget why you are there [in the first place]” (Hall

2006, 25). It is with this realization Will Metzger encourages that, “as fallen men and women, we
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must repent of the desire to be mentally autonomous” (Metzger 2012, 70). Instead of focusing on

challenging the mind, the Gospel must be presented truthfully with the intension to submit the

mind to God’s will.

Emotions also play a prominent role in preaching the Gospel. After all, at the center of

the message of the cross (Kērygma) is the love that God shared through the passion of His Son,

Jesus Christ. It is His love that is pragmatic in attracting of humans to the cross, which makes

believers fall in love with Jesus (1John 4:10). However, like the mind (intellect), emotions are

susceptible to superficiality.

Hall (2006) states, “All preaching should include teaching since if there is no

communication of truth, there is no preaching in the biblical sense of the term” (44). Neglecting

biblical truths can cause confusion between being spiritual and emotional, which Metzger notes

that, “perhaps they are trying to cover over what is lacking in their faith” (72). Metzger further

stresses how important it is to be emotional about the fate of sinners in preaching the Gospel,

doing this without giving emotions a leading role. Jaffe (2013) adds, “Too often we allow our

emotions to drive the way we think. God’s truth, not our feelings, is to be the controlling force of

our lives” (59).

Another referential aspect of the Gospel is the will. In the modern church, appeals are

usually made at the end of the sermon for those who would like to profess faith in Jesus as their

Lord and Saviour. This appeals directly to a person’s will. The danger of superficial preaching is

linked to the belief that the greater the number of people responding to the alter call, the more

souls are born again. Metzger opposes this tenet by saying, “I now understand my initial interest

in Jesus Christ as the beginning of my awakening and not my conversion” (79).

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Metzger indicates how wrong of a reason it is to motivate people to come to Christ for

gaining success and happiness, instead of inviting them to will their lives into the right

relationship with God. Evidently, in Matthew 11:28-29 Jesus gives an open invitation to gain

rest. However, the rest He refers to is for the soul, not for selfish and/or canal gain. The

preaching or witnessing of the Gospel is an appeal which expects a willful response, but that

does not condone the compromise of the biblical doctrine of conversion. Jaffe (2013) adds,

“After a person takes the initial step of professing faith in Christ, free will remains” (58).

Therefore, the message of salvation whether preached or listened to, always seeks to engage in

the submission of an entire person (mind, emotions, and will).

c. Compare and contrast the concepts of a reduced (human-centered) gospel and a

recovered (God-centered) gospel?

Metzger presents a realization that throughout the years beginning from the evangelism

done at the time of the Apostles, the Gospel message has somehow lost its content in modern

society. This is a result of attempts to reach greater masses with the evangelical message which

resulted in the compromise of doctrinal fundamentals of the biblical message. To explain this, he

contrasts a human centered Gospel which he calls a “me-centered” approach, to a “God-

centered” Gospel.

Metzger (2012) states, “I use the term me-centered to refer both to the way Christians

present the gospel in their witnessing and to the way non-Christians interpret life” (88). One of

the hazards he presents stems from the repackaging of the Gospel with the notion that sinners

have the ability and potential to choose Christ. The practice of presenting a shortened message

which only emphasizes the “what’s in it for me” and its attractiveness in relation to God, dilutes

what the biblical message teaches.

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Shrinking the Gospel with statements such as “God is Love,” leaves the unsaved world in

their blurred translation that “Love is God.” This tenet suggests that God only exists to love

people, disregarding His justice and will upon humans, and thus turning a blind eye on the

devastating reality of hell. Jaffe (2013) adds, “Sin is a person’s expressing to God throughout

life, Go away from me; I do not need you; hell is God’s final response of, you may have your

wish” (74). One could ask, however, how is it that a person can choose to go to hell but cannot

choose to go to heaven? Well, the antithesis in John 6:37 and 65 should be viewed as

correlational instead of contradictory. Jesus says all those who come to Him are sent by the

Father and He will therefore not reject them. It is the sinful condition of human beings that

separates men from God, and this is why clear and extensive God-centered evangelical teachings

are important.

Another problem noted by Metzger is the method-centered approach where the message

can be lowered to ideas such as “trying god for seven days”. The truth of the matter is that God is

a sovereign King, a Creator who doesn’t need anything or anyone to His existence. Trying Him

out simply lowers his deity and promotes the perception that God is optional, when humans need

Him desperately.

Metzger (2012) states, “In a God-centered gospel, grace is central” (96). The Apostle

Paul adds how salvation is by grace that no man should boast (Ephesians 2:8-9). In John 1:17 the

Bible says that grace came through Jesus Christ. More so, Jesus says, “I am the way the truth and

the life. No one comes to the Father except through me” (John 14:6 NIV). A God-centered

gospel helps people to see their need for this gracious and loving Saviour. Not only that but to

embrace His deity over humanity. It is of utmost importance to illuminate the impossibility of

attaining God’s unreachable standards for acceptance. Metzger (2012) asserts, “In the death of
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Christ (passive obedience), the broken law’s penalty is borne to us. Yet Christ has not just put us

back in the garden (a state of innocence or of moral probation) but has put a robe of

righteousness on us” (119). The true Gospel message should provoke a need for its hearers to be

saved from eternal condemnation.

d. Evaluate Metzger’s sections on grace and loving communication of the gospel?

Grace is the unmerited favor of God. Reformation Theology by John Calvin describes the

impossibility of reacting positively towards the message of salvation without grace. It is the

dogmatic doctrine that realizes humanity’s sin-contaminated and condemned state, disabling men

to respond to God’s love and salvation. This is why Calvinism is also known as “the Gospel of

Grace.”

The Apostle Paul is adamant that it is not by works of the Law (merit) that a person is

saved, but by the saving grace of God that no man should boast. Although it is possible for

people to show kindness because of the grace which God bestows upon all His creation,

generally people are morally lacking and unacceptable to a personal relationship with God.

Grace therefore, comes as an agent of providing unmerited regeneration to the predestined

people whom God has ordained for salvation before the creation of the world (Ephesians 1:4-9).

Metzger (2012) notes, “Grace is being treated better than you deserve” (156). Grace

brings regeneration which then enables a person to respond positively to God’s will. Without

grace, salvation is impossible because if it was, salvation would be granted by the response of an

individual. That would be a requirement (as of the Law), and it would make grace not to be

grace. The question of the criteria used for selection to receive grace is preposterous as only God

in His sovereign omniscience determines whom will be regenerated.

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Metzger further asserts that worship is the first attribute in God’s agenda, evangelism

second. He says, “The finding of the lost is a catalyst for worship, in both the seeker and the one

being found” (Metzger 2012, 178). The notion that worship emboldens and energizes Christians

for witnessing, should be the motivating factor for witnessing according to God’s perspective.

It is important to accept/tolerate humanity’s pluralism in witnessing. After all, it is not

because of the excellent articulation of the gospel message that a person is saved, it is by grace

that the Holy Spirit regenerates a sinner to be able to respond to the truth in the message content.

Metzger also emphasizes that there is no perfect time for witnessing. If Christians would open

their mouths, God would speak to the conscience of the sinner, and those who reject the message

would be rejecting God Himself. He further notes how the complacency of Christians toward

evangelism is highly motivated by fear of rejection, which he calls pride. However, John 4:18

(NIV) declares, “There is no fear in love, but perfect love drives out fear.” Although there are no

absolute methods for evangelism, the first step to effective evangelism is to pray earnestly for the

grace to deliver hope to the condemned world. As one begins the evangelism journey, the Holy

Spirit will be there to guide in every step of His redemptive work, and it will eventually become

like a second nature.

Book 2

a. Assess the incarnational principles Patrick of Ireland used among the Celts?

Patrick is was a young man around 400 A.D. who got enslaved by the Celtic pirates when

they captured and sold the Briton people to the Miliuc (Irish) people. In exile, Patrick learned the

Irish Celtic language and culture and even learned to grow fond of his oppressors. After six years

of slavery when he escaped back to his home in England, he passed through Rome and Gaul

where he received his Theological training, and was ordained a (British) Bishop by Pope
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Celestine. According to Hunter, Patrick had a vision through a dream where an angel named

Victor gave him a letter from his former oppressors. Hunter (2010) states, “[Patrick] interpreted

the dream as his ‘Macedonian call’ to take Christianity’s gospel to the Celtic peoples of Ireland”

(3). At about 432 A.D., his Irish Celtic missionary journey began.

The Roman’s methodology of Christianizing was preceded by civilizing barbarians, and

not only that, but the Roman’s dogma maintained that in their missions, other nations must adopt

their Catholic culture and language. This was not Saint Patrick’s approach towards the Celts.

Jaffe (2013) adds, “A common problem when it comes to proclaiming the good news is the

failure to access the level of nonbelievers’ understanding” (154). Since Patrick understood the

Irish Celts very well, he sorted to incarnate Christian beliefs into their emotional, poetic, and

their number three curiosity based culture. Hunter (2010) affirms, “[Patrick’s apostolic team]

would meet the people, engage them in [one-on-one] conversation and ministry, and look for

people who appeared receptive… pray for sick and possessed people, counsel and mediate

conflict” (9). The Celtic way of evangelism/Celtic Christianity engaged the people in a casual or

practical lifestyle of prayer instead of occasional prayers at specific times of the day.

It appears that Celtic Christianity was doing well and building churches, but conflict

arose from the British leadership. They had a problem with Patrick spending priority time with

the “sinners” instead of Christians. However, to accomplish his task in a society of pagan deities,

“Patrick was fully convinced as the Celts that the power of the druids was real, but he brought

news of a stronger power” (Cagney “under Patrick the Saint”). Evangelizing to the Irish for

Patrick and his team soon became a life threatening mission where he would engage in

supernatural warfare, and periodically pay for protection from being sacrificed to pagan gods of

the Land. His successful strategy was to target the kings, because he figured, if the king got
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converted then the people would easily follow. Indeed he succeeded and the tribal kings would

even offer their sons, in an Irish custom, to be educated and fostered by him.

Cagney (under “Patrick the Saint”) notes, “According to the Irish annals, Patrick died in

493, when he would have been in his seventies.” Hunter on the other hand observes how he

served, “until his death around A.D. 460” (2010, 10). This chronological contrast stems from the

calculation of the elapsed time when Patrick was 16 and exiled. Others believe it was around 400

A.D., and others maintain the 430 A.D. era. However, it has been widely accepted that Saint

Patrick died on the 17 March A.D. 461. According to Hunter, Columba was sent on his apostolic

mission to Scotland in 563 A.D., and Aidan to the Anglo-Saxons off the coast of northeast

England in 633 A.D. Hunter (2010) asserts, “Roman tradition regards Augustine as ‘The Apostle

of England.’ While Augustine’s work began in 597, and Aidan’s not until 633…Aidan reached

so many that a stronger case [indicates] Aidan being the ‘Apostle of England’” (27). Roman

history also notes how the German barbarians invaded the Romans around 410, which lead into

the Dark Ages where Roman literature; architecture; and libraries where the Roman civilization

compilations were stored got destroyed.

Hunter (2010) asserts, “Through several generations of sustained mission, Celtic Christianity

thus re-evangelized Europe, helped bring Europe out of the Dark ages, fueled Charlemagne’s

Carolingian Renaissance, and ushered in the Holy Roman Empire” (29). However, because

anyone who didn’t operate in the Roman Catholic way was considered barbarian, the Celts were

once again rejected for their methodology. The Irish Celtic people were known to experience and

express their emotions radically and this is what the Romans would view as barbaric. Unlike the

Romans, Patrick’s system allowed barbarians to “belong” even before “conversion”.

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Psychologically it appears that the Celts would be regarded as “right-brained” (artistic,

emotional, musical). Saint Patrick didn’t try to transform them from their indigenous culture, but

Celtic Christianity was strategic in learning their lifestyle and being creative in modeling

Christianity using the very tools which the Celts already had. Celtic Christianity spoke to the

Irish people’s imagination, relied on poetry, trusted in prayer without ceasing, and learned their

language and music styles. It is clear that Patrick’s strategy was not only to impose what

Christianity offers to the people but to embrace what the people already understand and channel

it to Christianity, thus meeting them half-way. Perhaps this is what the Apostle Paul meant in 2

Corinthians 9:19-23.

b. Apply Hunter’s approach to evangelism and discipleship to the unique needs of the

twenty-first century?

Hunter observes several similarities of the Christian evangelical movement among the

Celtics in the modern context. Although their appearances may have evolved with time, the

problems with evangelizing are still pointing to the same roots. Hunter (2010) notes, “Most

churches today… expect pre-Christian people to be like church people culturally” (92). He

notices the Roman’s policy of classifying barbarians in the unacceptance of today’s unbelievers

who may not behave (dress, talk, and look) like born again Christians. This paradigm may also

be observed in Christ, who was always communing with sinners and consequently

misunderstood by the Pharisees and other Jewish leaders.

According to Metzger, a person is not born again instantaneously as many may assume.

The process of conversion consists of being awakened (through the hearing of the Word), being

interested, and coming to a state of awareness of sin and a need for a Saviour. Romans 10:14

(NIV) says, “How then, can they call on the one they have not believed in? And how can they
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believe in the one whom they have not heard? And how can they hear without someone

preaching to them?” It appears that Hunter is in awe of how these barbarians of modern age, who

may be drug addicts; atheists; drunkards; criminals; and people of other religions may be reached

with the gospel if Christians don’t engage in interactive methods such as the ones Saint Patrick

utilized. In his ten points of the supposed Celtic advice to the modern Christian he notes

attributes such as empowering of Christians, memorizing of Scriptures, praying always instead of

occasionally (formally and casually), imagining the reality of God’s presence all the time, having

fellowship, selflessness, and following Christ’s example.

Hunter (2010) asserts, “New Barbarians… are all around us. Many of them are secular-

that is, they have never been substantially influenced by the Christian religion; they have no

Christian memory; they have no church to return to” (102). It is evident that this is the cause of

Philosophical Pluralism accepted in the modern world. Hunter further notes that the Church

believes that these New Barbarians are unreachable, and therefore the church has become

complacent with immorality. Since Patrick’s Celtic Christianity accepted barbarians before they

were converted, Hunter believes that his strategy is the only hope for the New Barbarians. Some

Christians may object to this ideology, with the concern that the New Barbarians may influence

the “new believers” still trying to find their feet in the faith. However, 1John 4:4 (NIV) states,

“You, dear children, are from God and have overcome them, because the one who is in you is

greater than the one who is in the world.” Perhaps Hunter views Matthew 5:14 as a petition to go

and show the world the works of Jesus Christ through engagement and association, not only so

but to also allow the New Barbarians to identify themselves with the Church, even though they

may not have professed their faith yet. Hunter (2010) asserts, “Revelation’s [Church] leaders
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know that most post-modern people experience ‘belonging before believing,’ so they welcome

the full involvement of seekers” (117).

In South Africa, New Barbarians may also be church goers who hereditarily and/or by

affiliation attend church, but have no faith in Jesus whatsoever. This may explain the cause of

complacency and unacceptance of unbelievers into the church. There is one other aspect of the

Celtic movement that is prominent: in all they did they preached and taught the Scriptures with

sound biblical doctrine. Matthew 28:20 affirms that part of the Great Commission is teaching

them to be obedient disciples of Jesus Christ. Jaffe (2013) affirms, “The great challenge for the

church is to allow its institutions, customs, and values to recede and allow the light of this one

solitary Life to shine” (87). No matter the controversy, someone has to passionately reach out to

the dying souls and declare the Gospel of Jesus Christ by Grace through faith, for that is the main

reason Jesus came in the first place.

Book 3

a. Evaluate Coleman’s assessment of Jesus’ ministry and His eight guiding principles?

Robert E. Coleman’s book The Master Plan of Evangelism by first glance of its title may

practically assume an ambiguous explanation of either the best book for evangelism training, or

the supposed best book of entailing Jesus’ (as the Master) plan of evangelism. However, by

reading analytically through the contents of the book, it may very well be established that this

book in fact went to the means of elaborating on Christ’s strategic evangelism methodology. It

further presents the application of His methods which are shown to be pragmatic in the twenty-

first century. Therefore, the title may as well be referred to as The Master’s Plan of Evangelism,

illustrating that this book teaches on Christ’s method of evangelism.

SELECTION
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Because Coleman presented his analysis so gracefully, it is rather preferable to note his

eight guiding principles in the manner prevalent to how he addresses them. The first guiding

principle of Jesus’s method was Selection. Coleman (1993) asserts, “Actually, all of the steps

were implied in each one, and in some degree they all began with the first” (19). Jesus’ first and

most important strategy was to select people as His method. This can be noted in the call of some

of His disciples (John 1:35-51; Mark 1:19; Matt 9:9; Luke 5:27-28) even before they qualified as

the ones who would conquer the world with the Gospel. It is important to note that Jesus didn’t

choose them necessarily according to their religious affiliation nor their status quo, but as he

notes in John 6:37 that those who come to Him come because the Father enabled them.

According to Robert H. Stein there is an impression that the first four disciples had encountered

Jesus prior to their calling, thus when Jesus called them they easily left their occupation and

followed Him.

Jesus also further narrowed His intimate group of disciples from the many to the twelve,

and also to the three (Peter, John, and James) without neglecting the multitudes who believed in

Him. Selection can therefore be applied in the same manner today, considering that as disciples

of Jesus, Matthew 10:41 (NIV) states, “Anyone who receives a prophet because he is a prophet

will receive a prophet’s reward, and anyone who receives a righteous man because he is a

righteous man will receive a righteous man’s reward.” Therefore, selection is accustomed to

those who will receive the disciples of Jesus as sent by God.

ASSOCIATION

Studying the Synoptic Gospels and the Gospel of John, it is evident that Jesus did not

only call the disciples to profess faith in Him, but He willingly associated himself with them.

Stein (1996) affirms, “For the vast majority of his ministry these disciples followed Jesus in a
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most intimate relationship. They ate, worked and slept together” (118). It is easier to continue

with something seen to accomplish its purpose than to accept a theory of something which is yet

to prove its effect, and therefore Coleman notes how Jesus’ method was to teach them by being

with them. It is astounding to note how Jesus allowed these laymen to be His inherent earthly

companions which He had not yet instilled with the fundamentals of faith and His ultimate plan

for them, although He did partially mention their purpose when calling Simon Peter and his

brother Andrew (Mark 1:16-17).

Perhaps the problem of association is what prohibits the attention of the world to be

receptive to the Gospel message today, at least together with philosophical attributes. George G.

Hunter III notes how Saint Patrick of the Celtics successfully used what appears to be somewhat

the same strategy of association to reach the barbarians of Ireland in the fifth century. It can also

be noted that the church is experiencing attack in the form of adopting worldly standards and

false doctrines which are much appreciated lately. However, 1John 5:4 (NIV) states, “Everyone

born of God overcomes the world. This is the victory that has overcome the world, even our

faith.” Coleman challenges Christians to therefore devote time and effort in associating with

unbelievers until they stand firmly in the faith of our Lord Jesus Christ.

CONSECRATION

Now that the relationship between the followers and their master had been established,

presumably symbolizing a reception for authoritative instruction, Jesus began requiring Kingdom

principles. According to Coleman the first thing Jesus required of His disciples was obedience.

This is logical in the sense that for them to even come after Him in the first place, they had to

obey His call. However, consecration is not a once-off phenomenon, it is a continuous devotion

of yielding towards submission to the will of the Creator. Coleman (1993) affirms, “One simply
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could not follow Jesus through the course of his life without turning loose of the world, and those

who made a pretense of it brought only anguish and tragedy to their souls” (45). Human beings

have their shortcomings and therefore obedience is a learning process, but what Jesus required in

the process of consecration is the willingness to follow Him despite human flaws.

There is no doubt that the devil will not be complacent to anyone who is in submission to

God’s will, he will fight to destroy that faith with all he has. Jesus on the other hand, “[knew

that] no one can ever be a leader until first he has learned to follow a leader” (Coleman 1993,

50). Evidently there is little done in the church today to stressfully emphasize the importance of

obedience as the price for discipleship, and Coleman suggests that the church starts to solidify

this notion beginning with the leaders of the congregations down to the members. Greenwold

(2007, under “First-Century disciple”) affirms, “To a first century disciple believe is a verb in

which you willingly submitted to your rabbi’s interpretive authority regarding God’s Word in

every area of your life.”

IMPARTATION

In the prevailing prophetic movement of the twenty-first century, impartation means the

transferring of the anointing to another. Although it parallels Jesus’ impartation to His subjects to

some extent, His was much more proficient than that. Jesus offered himself, His life, and His

Holy Spirit to His believers. 2 Corinthians 5:21 (NIV) states, “God made him who had no sin to

be sin for us, so that in him we might become the righteousness of God.” He left them to be who

He was on Earth: the righteousness of God. He gave all He had to His disciples- what a

tremendous reflection of faith He had in His subjects. Houdmann (under “imputed

righteousness”) asserts, “That’s why Jesus lived a perfect life in full obedience to the law of God

in thought, word, and deed. Jesus’ mission wasn’t simply to die on the cross for our sins but also
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to live a life of perfect righteousness.” Jesus paved the way for His followers, then imparted

them with the ability to follow in His footsteps, provided they remain humble in obedience.

Before Jesus ascended to heaven, He promised to send another one of His kind, the

Holy Spirit (John 14), and the Holy Spirit would enable them to be with Jesus always. Coleman

(1993) affirms, “Jesus was God in revelation; but the Spirit was God in operation.” Therefore,

the Spirit was to transmit Jesus to live in His disciples, which was better than having Jesus

walking with them. The main reason for that was so when God looks at the believers, He may

notice Jesus’ righteousness in them and through His righteousness believers continue to have

peace and fellowship with their Creator. Besides, if Jesus doesn’t reside in believers, how then

can they offer Him to this impetuously deteriorating world?

DEMONSTRATION

Demonstration is yet another misconception of the twenty-first century. Noticing the

alarming rate towards the emerging superstition of the miraculous signs and wonders, the

Christian faith is vastly becoming more of an illustrative show of power more than a renewed

relationship with the Creator. Stein (1996) notes, “The miracles [Jesus performed] were not only

signs of the arrival of the kingdom of God; they were a manifestation of the kingdom” (143).

This was not to imply that the greatest most sacred entity of the Kingdom was miracle

demonstration, but it was meant to prove the deity of the Son of God. Some of the other

demonstrations Jesus practiced in teaching His subjects were prayer; Scripture usage; teaching;

compassion; love; kindness; faithfulness; selflessness and truthfulness.

This cannot be stated enough that Jesus lived what He taught. Coleman (1996) notes,

“How else will his way ever be learned? It is good to tell people what we mean, but it is

infinitely better to show them. People are looking for a demonstration, not an explanation”. He
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adds that, “nothing else will ever suffice to train others to do his work” (68). The dilemma arises

however, that people as imperfect beings cannot extensively demonstrate Christ attributes.

Coleman suggests that leaders develop an attitude of admitting their shortcomings and

imperfections towards their subjects. The truth is, everyone remains a student in the walk of

righteousness and that may be logically received by those who feel undeserving. That is, “if God

can do it for you, maybe He can do it for me too.”

DELEGATION

There must be a purpose in leading believers. Jesus’ purpose for His disciples was that

they take over from where He left off. Although in the stage of selection, much of what would be

later required of the disciples was not emphasized in word, the life Jesus lived in their presence

was a training manual which would eventually constitute Him delegating tasks with

consideration to their ministerial affiliation. In Luke 10:1-2, the disciples were sent to preach and

to drive out demons and heal the sick. Jesus wasn’t afraid that they may influenced by the world

in the process because He knew that the power He had imparted in them was greater than

anything in the world (1John 5:4). Therefore, “This power enables Christ’s disciples to live

triumphantly in the world without becoming like it” (Jaffe 2013, 136). The tasks Jesus was

delegating to His students didn’t mean that they were ready to graduate, but that they were ready

to do their practically exercises of the life they would later live. Again, Jesus was there to correct

when they make mistakes.

Delegation is a practical demonstration of how to train leaders for evangelism. Coleman

(1996) asserts, “There could be no compromise with sin, and for this reason, anyone holding out

on God was sure to be disturbed by their preaching” (75). Will Metzger notes that the preaching

of the Gospel is offensive to sinners, however, “God opposes the proud but gives grace to the
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humble” (James 4:6 NIV). It may also be noted that Jesus delegated to His close twelve, but also

delegated to the seventy. Perhaps if church would believe in the power that works within their

members, they may also appreciate this method of delegating tasks to their trainees and be able

to monitor their progress to evangelize more effectively. After all, evangelism is not an option,

but a command from the Lord Jesus Christ.

SUPERVISION

It is responsible for a teacher to keep checking on the progress of his students. Jesus

didn’t do any different. Seemingly, He would arrange to meet with His subjects to monitor their

progress. This was not difficult because He loved them and was very close with them, it reflected

care and concern rather than a militant rule. Steven M. Fettke notes how in the era of the Judges

people did as they saw fit, but this was not the case with Jesus’ supervision, He was adamant in

achieving the desired result from His subjects. After returning from their successful delegated

ministry, the seventy-two were ecstatic that they performed miraculous wonders, Jesus reassured

them that, “do not rejoice that the spirits submit to you, but rejoice that your names are written in

heaven” (Luke 10:20 NIV).

Coleman notes the incident where the disciples rebuked others who were utilizing Jesus’

name to cast out devils as one of the most important ones (Mark 9:39-50). Perhaps this was to

prepare them that there would be many more whom they would have to share the inheritance of

Christ with, and to rebuke their selfishness. It is therefore important to supervise those who are

being trained for ministry until a time they are ready to stand on their own.

REPRODUCTION

One man said that the evidence of life is in growth, that what is alive must grow.

Reproduction is the objective of evangelism, and for Jesus, the aim of His strategy was to
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achieve reproduction of the church. Coleman makes this observation:

However, we must not fail to see the direct relation between bearing witness of

Christ and the ultimate victory over the world. One cannot come without the

other. Bringing these two dynamic facts together by the power of the Holy Spirit

is the climatic genius of Jesus’ strategy of evangelism (1993, 91).

Matthew 28:18-20 entails the instructions for what is known as the Great Commission.

This commission is the ultimate reproductive responsibility for all believers. As Jesus brought

disciples unto himself, disciples are commissioned to make more disciples all around the world,

and thus bringing them to a knowledge and an intimate relationship with Jesus Christ. Will

Metzger stresses how the irrefragable acceptance of complacency is not evangelistic, whereas in

John 15:1-8, Jesus warns believers that reproduction is compulsory. Although Michael

Houdmann observes that it is not the disciple’s job to produce fruit but the Spirit’s, it is the

disciple’s job to abide in Christ that Holy Spirit may produce fruit in them. Jesus spent almost all

His earthly time with His disciples, and also prayed for future disciples (John 17:20-25) because,

“the effectiveness with which the work continues [is] in the next generation” (Coleman 1993,

95).

The evaluation of the Master’s eight guiding principles of evangelism as observed

suggests that the common ‘mass evangelism’ strategy of the twenty-first century should be

reviewed. The work which Jesus began needs much more contingency and dedication to those

who have professed their faith in Christ, and also those who could be saved through association.

No matter the cost, if believers want to continue with Christ’s mission to overcome the world

through the Gospel, it is imperative that as He fully offered himself for the dying souls, so should

all those who want to follow in His example do the same. Amen!
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REFERENCE LIST

Cagney, Mary. 1998. Patrick the Saint | Christian History. Christianity Today.
http://www.christianitytoday.com/history/issues/issue-60/patrick-saint.html. (Accessed 30
May 2016).

Coleman, Robert E. 1993. The Master Plan of Evangelism. Grand Rapids, MI: Revell.

Greenwold, Doug. 28 February 2007. Being a First-Century Disciple. (Accessed 24 June 2016).
http://bible.org/article/being-first-century-disciple.

Hall, Ian R. 2006. Preparing and Preaching Bible Messages, 3rd ed. Springfield, MO: Global
University.

Michael Houdmann. Why does Christ’s righteousness need to be imputed to us? Got questions
Ministries.org. Bible questions. http://www.gotquestions.org/imputed-righteousness.html
(Accessed 23 June 2016).

Hunter, George G. III. 2010. The Celtic Way of Evangelism: How Christianity Can Reach the
West . . . Again. 10th Anniversary ed. Nashville: Abingdon Press.

Jaffe, Michael. 2013. Great Commission Strategies. First edition. Springfield, MO: Global
University.

Metzger, Will. 2012. Tell the Truth: the Whole Gospel Wholly by Grace Communicated
Truthfully & Lovingly. 4th ed. Downers Grove. IL: InterVasity Press.

Stein, Robert H. 1996. Jesus the Messiah: A Survey of the Life of Christ. 1st ed. Downers Grove.
IL: InterVasity Press.