INTRODUCTION

A. The Mission of the Church

Apparently many people do not understand the mission of the church. Some might come to church when convenient enjoy everything provided for them. They're involved to the degree that it meets particular needs in their lives. However, they don't seem to understand what the mission of the church really is. Much less are they wholeheartedly dedicated to the fulfillment of that mission.

1. Its essential elements

If we were to survey people in a church and ask them to name the primary purpose of the church, we might get answers like this:

a) Fellowship

Some might suggest the church is primarily a place to make friends with godly people who strengthen your life and enjoy the best of music and recreation. It's a place where love is cultivated and shared. All that is certainly important because Jesus said all men will know we are His disciples if we love one another (John 13:35), but there's more to the church than that.

b) Teaching

One step higher would be to suggest that the mission of the church is teaching: to give sound doctrine to strengthen believers, to train people for various responsibilities in the church, and to instruct children and young people in obedience to the law of God with an objective of bringing them to maturity in Christ. That mission is a very important part of the church's ministry, but it is not its primary mission.

c) Praise

A step higher would be to suggest that the main purpose of the church is to praise God. The church is a community of praise that exalts God for who He is and what He has done. It has been suggested that since praise is the central activity of heaven, it must also be the primary responsibility of those on earth.

2. Its primary motive

As important as fellowship, teaching, and praise are, the primary motive of the church is to glorify God. The apostle Paul described salvation as being "to the praise of the glory of his grace" and then declared, "unto him be glory in the church" (Eph. 1:6; 3:21).

Jesus Himself came to reveal the glory of the Father. John 1:14 teaches that Christ was the glory of God manifested. Hebrews 1:3 declares Christ to be "the express image of his person." Like our Savior, we also are to glorify God.

3. Its redemptive history

a) God's initiative to save

The sin of Adam brought death to the human race. Immediately, God set out to redeem man back to Himself out of His gracious love. It was God who came into the Garden and said, "Adam ... Where art thou?" (Gen. 3:9). That illustrates it is God who initiates the saving work. Fallen, unredeemed man does not seek after God (Rom. 3:11-12). God is the seeker.

b) God's desire to save

From the first call, "Adam ... Where art thou?" (Gen. 3:9) to the last call, "The Spirit and the bride say, Come" (Rev. 22:17) God longs to redeem fallen man to Himself. It glorifies God when sinners are saved.

Scripture states that "God was in Christ reconciling the world unto himself" (2 Cor. 5:19). God invaded human history and became a man to do that which was the supreme desire of His heart: glorifying Himself as God by redeeming sinful men and women. That is the single greatest act of our holy God.

c) God's promise to save

God's said to Abraham, "In thee shall all families of the earth be blessed" (Gen. 12:3). From the very beginning, God wanted to redeem all the families of the earth. It was never His intention to select and isolate Israel as if they were the only people He cared about. Israel was the missionary people through whom God desired to reach the world. That's why He said to Israel, "I will ... give thee for a light to the nations, that thou mayest be my salvation unto the end of the earth" (Isa. 49:6).

God loved a lost world and sought to win it to Himself for His own glory. Christ came into the world out of love and sought to win it for the Father's glory. Believers also are to go to the world in love and to seek to reach it for the glory of God. The church's mission is the same as God's.

Jesus said, "This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth" (John 17:3-4). Reconciling man to God is the greatest way to glorify God. That's the reason Christ came (Luke 19:10). Believers are an extension of the ministry of God the Father and Son in receiving glory by the salvation of lost sinners: " As thou hast sent me into the world, even so have I also sent them into the world" (John 17:18). "As" conveys intention. As the Father sent the Son into the unredeemed world, so the Son has sent believers. We have no different mission in the world than the incarnate Jesus Christ.

B. The Process of Making Disciples

Jesus' Great Commission in Matthew 28 is essential to understanding the mission of the church, which in practical terms is this: "Go ... and make disciples" (Matt. 28:19, NASB).

1. Its meaning

The Greek verb translated "make disciples" (matheteuo) is a command. From the noun form one derives the word disciple or learner. Believers are to make learners or disciples of Christ--people who come to them to be trained.

a) The example of Christ

John 4:1 says that Jesus made and baptized disciples. Even though matheteuo doesn't appear there, the expression that is used conveys the same sense.

b) The example of the early church

Acts 14:21 says, When they had preached the gospel to that city, and had taught many, they returned." The apostles went out into various cities and made disciples.

2. Its importance

After the gospel of Matthew, that specific command to make disciples is not repeated. Perhaps making disciples is so innate to the nature of redeemed life that it begs the issue to repeat it.

There are as many opportunities to reach a lost world as there are people who are lost in the world. Believers have tremendous capability to reach the world for Christ, but so many are constrained by a lack of commitment and useless trivialities while people go on living without the saving message of the gospel.

The Prerequisite for Success

S.D. Gordon has written a book entitled, Quiet Talks with World Winners (N.Y.: Eaton & Mains, 1908). It describes a group of people who were preparing to ascend Mount Blanc in the Swiss Alps. On the evening before the climb, the guides outlined the prerequisite for success. They said because of the difficulty of the climb, one could reach the top only by taking the necessary equipment for climbing and leaving behind all unnecessary accessories.

A young Englishman disagreed and proceeded along with a blanket, food and drink, and a cap and notebook. On the way to the summit of Mount Blanc, guides began to notice certain items left behind on the way: first the food, then the notebook, then the cap. Finally when they reached the top, they discovered he was there, having jettisoned everything in the process. At least he made it.

S.D. Gordon made this application to the Christian life: "Many of us, when we find we can't make it to the top with our loads, let the top go, and pitch our tents in the plain, and settle down with our small plans and accessories. The plain seems to be quite full of tents" (p. 55). The question we must all ask ourselves is, Do I have too many accessories preventing me from fulfilling the mission God has given me? 

LESSON

Now what is necessary for effective evangelism if we're to make disciples of all nations?

I. AVAILABILITY (v. 16)

"Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them."

"Then" might be better translated "so." It's a simple connective reflecting the response of the disciples to Jesus' instruction in Matthew 26:32: "After I am raised up again, I will go before you into Galilee." After the resurrection an angel said to the woman at the tomb, "[Christ] goeth before you into Galilee. There shall ye see him" (28:7). Jesus Himself soon thereafter told the women the same thing (v. 10). So before and after the resurrection, Jesus said He would meet with His disciples in Galilee. He was calling together a great conclave for the purpose of commissioning them to reach the world. Word spread beyond the eleven disciples to all the others who believed in Jesus Christ, and they were all gathered at the mountain waiting for Him.

A. The Time Frame

We have don't know how Jesus communicated to them the precise time and place. By His own discretion and will, He made those things known. We do know that the time of the gathering was after His resurrection. On the day of His resurrection He met Mary Magdalene (Mark 16:9-11), went on the road to Emmaus (Mark 16:12-13), saw the disciples that night in the upper room (Mark 16:14), and again eight days later (John 20:26-31). So it would be at least after that eighth day. And after that time, the disciples would need a certain amount of time to journey north into Galilee. When they came into Galilee, they went fishing (John 21:1-4) so that took time as well.

Acts 1:3 says that Jesus showed Himself alive "by many infallible proofs" over a period of forty days, after which he ascended into heaven from the Mount of Olives. Therefore the gathering was probably between twenty and forty days after the resurrection. It wouldn't be at the end of the forty days, however, because the Mount of Olives is outside Jerusalem, and they would have needed another few days to arrive back. So possibly between twenty and thirty-five days after His resurrection, Jesus called together a special group of people for a very special commissioning.

B. Those Who Were There

1.Their number

First Corinthians 15 tells us the resurrected Christ "was seen of above five hundred brethren at once.... After that, he was seen ... of all the apostles" (vv. 6-7). It is the consistent view of Bible teachers throughout the years that those were probably the ones gathered on the mountain.

According to Matthew 28:16 the eleven disciples were at the mountain. The women were probably there too because of what the angel said to them in 28:7. So the mission was for the eleven, the women, and presumably all the other believers in Galilee who were to be commissioned for the responsibility of reaching the world.

The command to make disciples of all nations doesn't know any hierarchy: it's a command given to everyone who loves and follows Jesus Christ.

2.Their location

It is reasonable to assume our Lord desired to give this commission to the largest group of people possible, and that would have been the 500 gathered in Galilee, because more believers were in Galilee than in Jerusalem.

According to Acts 1:15 when the believers met in Jerusalem to wait for the Holy Spirit, there were only 120 people in the upper room. In Jerusalem the number of disciples was smaller and the hostility was much greater.

Also it was the people of Galilee who had been most responsive to Christ's earthly ministry. Matthew 4:15-16 says He came as a light to the people of Galilee. Because of its seclusion, Galilee was away from the hostility of Jerusalem and there could easily be found a place to gather on the many hillsides around the sea. Galilee, then, provided the largest group of disciples, the greatest seclusion and safety, and the strategic location of being surrounded by many nations who needed to hear the gospel.

Scripture does not reveal the exact mountain where they gathered. It may have been where He was transfigured, where He taught the Sermon on the Mount, where He fed the crowd, where He often prayed, or some other mountain.

C. The Importance of Obedience

With all their weaknesses, confusion, doubts, and fears, the people gathered together. Perhaps they were not the greatest people in the world, or the most capable, or brilliant, but they were available. They were ready for service, and that made them precious in God's sight.

Everything at this point focuses on the fact that they were there. Jesus said to be there and they were. That is reminiscent of the availability of Isaiah, who said immediately after seeing a vision of God, "Here am I; send me" (Isa. 6:8).

To be truly fulfilled in this life, you have to be available to God. Offer your time, talents, gifts, and resources before the Lord to be used as He would desire. Because the people gathering on the mountain were available, they had the privilege of meeting the resurrected Christ and being commissioned by Him, receiving promises of His presence and power.

II. WORSHIP (vv. 17-18a)

Another attitude essential to making disciples is worship, which is an indication of the believer's focus.

A. All Worshiped (v. 17a)

"And when they saw him, they worshiped him."

In a supernatural way, Christ could transfer Himself from one place to another. His instantaneous appearance created such an effect that everyone worshiped Him. The Greek word translated "worshiped" speaks of prostrating oneself in adoring worship. Christ was not worshiped as a human dignitary or earthly king, but as the Son of God--God in human flesh.

When Christ walked on the water, the disciples worshiped the God who controls the elements (Matt. 14:33). Now their awe must have been even greater because He had risen from the dead. So when He appeared, they worshiped Him.

B. Some Doubted (v. 17b-18a)

"But some doubted. And Jesus came."

1.The reason for the doubt

Some suggest that the doubters were the eleven disciples just mentioned in verse 16. We really don't know. It may help to consider the nature of the doubt. The text doesn't say some doubted that Jesus was alive. The indication is that when they saw Him, they all worshiped Him, but some doubted whether it was truly Christ. The doubt isn't necessarily a reference to His resurrection but to His identity.

That could have happened among the eleven. Some of them may not have been able to see His face clearly, and perhaps He was revealing Himself in a different way from how He had appeared in resurrection glory in the upper room. Possibly they were uncertain of His identity and hesitant to affirm it until they had further evidence.

If the women were there, along with the group of 500 and the eleven disciples, the doubting could have included any of them. Apart from the women and the disciples, apparently none of the others had seen Him after His resurrection until now.

2.The removal of the doubt

But "Jesus came" and the doubt did not remain. His coming indicates the probable cause of the doubt: that Jesus was at a distance and could not be recognized by everyone. Most likely when He came near and began to speak, the initial doubts turned into confident faith, and eventually each disciple worshiped Him.A Vivid Lesson on Availability

I can remember as a teenager lying on the highway, having been thrown out of a car traveling seventy-five miles an hour. I slid over a hundred yards on my back. Lying on the side of the road, I cried out in my heart, "O God, I know that You control my life. Thank You for saving my life, and whatever You want me to be, that's what I'll be. I'm available!" It doesn't have to come to that point for you. For me it did.

CONCLUSION

God desires a heart that is available at the appointed place and time to hear His orders. He also desires true worship. The believer's whole affection and mind is to be set on Christ. All his goals are directed toward Him. He is his all in all.

Are you available? Are you a worshiper? Is your intent and purpose in life focused on the Person of Christ? Having those attitudes means being controlled by the Holy Spirit, who is the only One who can cause you to call Jesus Lord (1 Cor. 12:3). All our possessions, time, energy, talent, and gifts are to be under His control. It also means being centered on the Word because the Word is where Christ is seen. You gaze at His glory in the Word.

The ending of Matthew sums up everything previously stated in the gospel. As Christ came into the world to give His life to bring people to Himself, so the believer is to do likewise.

Focusing on the Facts

1. True or false: Most people probably understand the mission of the church.

2. Name three essential elements that can be mistaken for the church's mission.

3. What is the greatest motive of the church?

4. Who took the initiative to save the lost?

5. What is the single greatest act of God?

6. Explain how the church's mission is the same as God's.

7. What is the greatest way to glorify God?

8. What does it mean to make disciples?

9. Why apparently is the command to make disciples not repeated?

10. What can hinder a believer from the many opportunities to reach the lost world?

11. What attitude does Matthew 28:16 imply is necessary for effective evangelism?

12. Where did Christ give the command to make disciples?

13. What is another necessary attitude for fulfilling Christ's commission (Matt. 28:17-18a)?

14. True or false: The doubt of the people on the mountain was directly related to the resurrection of Christ.

15. How apparently were the doubts of the people removed?

16. Having the attitudes of availability and worship means being controlled by and being centered on __________ .

Pondering the Principles

1. When Goliath defied the nation of Israel, David showed he was available to serve the Lord, saying, "Is there not a cause?... Let no man's heart fail because of him; thy servant will go and fight with this Philistine.... This day will the Lord deliver [Goliath] into mine hand ... that all the earth may know that there is a God in Israel" (1 Sam. 17:29-46). Have you sensed a need to be available to God so that the lost world around you might know "that there is a God"? In view of opportunities to reach the lost world, are you available for service?

2. Scripture shows that Anna, the prophetess, had a worshipful attitude. She "departed not from the temple, but served God with fastings and prayers night and day. And she ... gave thanks ... unto the Lord, and spoke of him to all those who looked for redemption in Jerusalem" (Luke 2:37-38). To fulfill the commission of making disciples, an attitude of worship is necessary. Is that attitude evident in your life?

INTRODUCTION

God's desire is to reach the lost of this world and bring them into fellowship with Himself. He "is not willing that any should perish, but that all should come to repentance" (2 Pet. 3:9) and

would "have all men to be saved, and come unto the knowledge of the truth" (1 Tim. 2:4). After all, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16). Therefore we should not be surprised at the command to make disciples since that has been God's intention from the beginning.Review

I. AVAILABILITY (v. 16)

II. WORSHIP (v. 17-18a)Lesson

III. SUBMISSION (v. 18b)

"Jesus ... spoke unto them, saying, All authority is given unto me in heaven and earth."

A third element in fulfilling the Great Commission is submission to Christ's authority.

A. The Definition of Christ's Authority

Christ declared His absolute authority. The Greek word translated "authority" (exousia) means "privilege" or "power." It is freedom without any limitations. Jesus Christ has complete freedom of choice and action.

B. The Range of Christ's Authority

Christ displayed His authority over sickness (Matt. 4:23) and death (John 11:43-44). At the close of the Sermon on the Mount it was obvious His authority superseded all other religious teachers (Matt. 7:29). He had the authority to delegate power over disease and demons to His apostles (Matt. 10:1). He also has the authority to forgive sins (Matt. 9:6) and judge all men (John 5:25-29). John 10:18 says He had the authority to lay down His life and take it up again. That indicates the range of His authority.

Some day Christ will take the title deed to the earth and take possession of the world (Rev. 5:1-7). That can be seen in His authority over Satan, who tried to tempt Him, saying, "All these [kingdoms of the world] I will give thee" (Matt. 4:9). But Jesus told Satan to be gone because He had no need to receive those kingdoms from Satan. One day "the kingdom of this world [will] become the kingdom of our Lord, and of his Christ" (Rev. 11:15). That is the authority spoken of in Psalm 2, when He will crush all other powers and receive to Himself the authority of the universe.

C. The Source of Christ's Authority

From whom did Jesus receive His authority? The prophet Daniel said, "I saw in the night visions, and, behold, one like the Son of man [Christ] came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed" (Dan. 7:13-14). Daniel had a vision of Christ at His second coming, a description similar to Matthew 24:30, where Christ describes His second coming as "the Son of Man coming in the clouds of heaven."

"Ancient of days" is an Old Testament title for God the Father. The Son comes to the Father, and the Father gives all authority to the Son, obliging everyone to serve Christ.

Other Scriptures show that the Father has given all authority to the Son. Isaiah 9:6 says the government is upon His shoulders. Acts 2:36 says God has made the Son to be both Lord and Christ. And Philippians 2:9-11 says God has highly exalted Him and given Him a name above every name that every knee should bow and every tongue confess Jesus Christ is Lord to the glory of God the Father.

D. The Consummation of Christ's Authority

There is coming a day when He will exercise the fullness of that authority. He will gather the kingdoms of the world to Himself and purge out all evil. After that Christ will submit Himself to the Father in an act of adoring worship (1 Cor. 15:27-28).

Because all authority is given to the Son, the believer is to submit himself to Him. His authority is binding. The disciples gathered on a hillside in Galilee had no choice but to obey Him.

Many want Christ to forgive their sins, but reject His authority to rule over them. Christ is both Savior and Lord and that calls for submission.

IV. OBEDIENCE (vv. 19-20a)

The command to "teach [make disciples of] all nations" (Matt. 28:19) requires obedience. Mark 16:15 commands us to "go ... into all the world, and preach the gospel to every creature." In the words of Luke, "Repentance and remission of sins should be preached in his name among all nations" (Luke 24:47).

Matthew 28:19-20 specifies the areas of obedience. The main verb is making disciples. The three participles are going, baptizing, and teaching--the means of making disciples.

A. Going to the World (v. 19a)

"Go ye."

We're not to wait for the world to come to us. Rather, we're to go to the world. "Go ye" could be better translated "having gone." It isn't a command; it's an assumption. Going is a corollary to the command of making disciples.

1.To Israel

Jesus said, "Go not into the way of the Gentiles.... But go, rather, to the lost sheep of the house of Israel" (Matt. 10:5-6; cf. Matt. 15:24). Paul said, "I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew first" (Rom. 1:16, emphasis added). God's design was to reach the world through Israel.

However, Israel was unbelieving. Jesus illustrated that with a parable about a king who arranged a wedding feast for his son and called for his invited guests (Israel). But they refused to come. Some were indifferent and others hostile. So the king said to his servants, "Go, therefore, into the highways, and as many as ye shall find, bid to the marriage" (Matt. 22:9). Pictured here is apostate Israel, refusing their Messiah and forfeiting the celebration planned for them. The invitation is then given to another people.

2.To the Gentiles

God chose the small group of people gathered on the hillside in Galilee and a few other disciples in Jerusalem to reach the lost world. Through them He would do the work that the nation of Israel had refused to do.

Paul is an illustration of a disciple who reached out to the lost world. He was sent to the Gentiles "to open their eyes, and to turn them from darkness to light, from the power of Satan unto God, that they may receive forgiveness of sins" (Acts 26:18).

B. Baptizing People (v. 19)

"Baptizing [all nations] in the name of the Father, and of the Son, and of the Holy Spirit."

1. The significance of baptism

The Greek word baptiz[ma]o means "to immerse" or "dip." Baptism is the outward sign of one's inward faith in Christ. It's an act of obedience by which a person demonstrates the reality of his salvation. Salvation is not visibly seen, but is a supernatural, spiritual transaction. The fruit or result of salvation, however, should be evident. If one doesn't see the result, there's reason to question whether salvation took place. In the early church, the initial fruit of obedience was baptism, and there's no reason for that to be any different now. It's the means by which an individual testifies to his or her union in the death, burial, and resurrection of Christ (Rom. 6:3-4). Galatians 3:27 says, "As many of you as have been baptized into Christ have put on Christ" (Gal. 3:27).

Matthew 28 marks the first time since Jesus died and rose again that believers could be baptized as a demonstration of their identity with all Christ did for mankind. The book of Acts shows that when people were converted, they were soon baptized. The Great Commission tells us to preach the gospel and baptize others. That means we're to tell people that salvation is something they not only believe, but also publicly confess--baptism being the first step. When someone is reluctant to publicly confess Christ in that way, we have reason to question the genuineness of his faith. Jesus said, "Whosoever, therefore, shall confess me before men, him will I confess also before my Father, who is in heaven" (Matt. 10:32). That is a public confession.

2. Clarifications about baptism

a) In relation to salvation

Any religious rite or act is impotent with respect to salvation. Faith and baptism are sometimes mentioned together in Scripture, but no one is saved by baptism itself.

Mark 16:15-16 states, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved." Some say that means baptism is a part of salvation. However, verse 16 continues, "But he that believeth not shall be damned." The issue is believing, which will manifest itself through a willingness to make a public confession.

Ephesians 4:5 speaks of "one Lord, one faith, one baptism." The teaching of Acts 2:38 is that one should "repent, and be baptized ... for the remissions of sins." Baptism is an intrinsic part of discipleship because it demonstrates genuine faith. However, it is but a symbolic act of identifying with Christ. One is saved through faith alone (Rom. 3:20; Eph. 2:8-9). Who Is a Disciple?

A disciple is someone who confesses Christ as Lord and Savior, believing that God has raised Him from the dead and declaring that belief publicly through baptism.

A disciple is not a second-level Christian. One does not have to wait to become a disciple at some future time in his Christian life. Some say there are many Christians who aren't disciples. They know the Bible teaches that to be a disciple, one has to deny himself, take up his cross, and follow Christ (Mark 8:34). If one is not willing to do that, he is not worthy to be Christ's disciple (Matt. 10:38). They say some Christians aren't up to that level of commitment, but according to Matthew 28:19-20, a disciple is made at the moment of salvation. One cannot separate discipleship from conversion. When one is saved he receives a submissive spirit that manifests itself by a willingness to make a public confession and obey whatever else Christ commanded. Even when the believer is disobedient, it goes against his deepest desire, which is to obey. 

b) In relation to a formula

Baptizing "in the name of the Father, and of the Son, and of the Holy Spirit" (v. 19) is not necessarily a formula for baptism, although those words are commonly used in baptisms. In the book of Acts people were baptized in the name of the Lord Jesus (Acts 8:16) or Jesus Christ (Acts 2:38). To baptize someone in the name of Jesus Christ is simply to picture his union with Him.

However, Matthew 28:19 is the fullest statement possible. Baptizing a believer in the name of the Father, the Son, and the Holy Spirit shows this union is not only with Christ, but also with the Godhead. It's a rich and comprehensive statement.

Christ put Himself on the same level with the other two members of the Trinity. Note that the verse doesn't say, "Baptizing them in the name of the Father, and the name of the Son, and the name of the Holy Spirit." Neither does it say, "In the names of the Father, the Son, and the Holy Spirit." The mystery of the Trinity is one name with three Persons. "Name" refers to all that a person is and does, so here it speaks of all that God is as the Trinity. "In" (Gk., eis) could mean "into," "unto," or "in." Baptism represents one's coming into union with the Trinity through Jesus Christ. Now one becomes a disciple at the moment of salvation and that involves a full union with the Father, Son, and Holy Spirit, but that transforming reality is demonstrated by the beautiful ceremony of baptism.

Baptism is an important step of obedience. In the New Testament we see that everywhere the gospel was preached, those who believed were soon baptized (Acts 2:41; 8:38; 9:18; 10:48; 16:33; 18:8; 19:5; 22:16).

C. Teaching People (v. 20a)

"Teaching them to observe all things whatsoever I have commanded you."

Since the new convert desires to learn so he can obey, he needs to be taught "all the counsel of God" (Acts 20:27). One cannot be a disciple apart from a life of obedience and a desire to follow Him as Lord.

Jesus said to the people gathered on the mountain that they were to teach everything He had commanded them. He previously said, "The Holy Spirit ... shall teach you all things, and bring all things to your remembrance, whatever I have said unto you" (John 14:26), and the Bible writers wrote it all down. The Spirit has made that teaching available to every believer in the Word of God. Each believer is to submit himself to it in obedience. Hebrews 5:9 says, "Being made perfect, he became the author of eternal salvation unto all them that obey him." True converts are those who obey Christ. Romans 6:13 says, "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." That speaks of an obedient faith.

V. POWER (v. 20b)

"Lo, I am with you always, even unto the end of the age."

A. Christ's Presence

The Greek word translated "lo" is an exclamation to gain attention, and the word translated "I" is emphatic: "I, no less than I, the living risen Son of God, am with you." The believer has great comfort knowing he remains in Christ's presence. He also has great power available to him as a result.

B. Christ's Permanence

"Always" literally means "all the days," and "end" means "consummation," not cessation. It's a consummation of many diverse elements into a grand finale. Christ will be with the believer until the consummation of this age. His abiding presence is what makes the task of reaching the world possible. In fact, He "is able to do exceedingly abundantly above all that we ask or think, according to the power that worketh in us" (Eph. 3:20, emphasis added).Conclusion

No wonder Matthew concluded his gospel with an "amen," which means "so be it." God desires availability, Christ-centered worship, and a submissive spirit that results in obedience. In return, our Lord provides not only all the right instruction, but also the power of His own presence.

A Lifesaving Station

An unknown author wrote that on a dangerous seacoast where shipwrecks often occur, there was once a little lifesaving station. The building was just a hut, and there was only one boat, but the few devoted members kept a constant watch over the sea. With no thought for their safety they went out day and night, tirelessly rescuing the lost. Many lives were saved so the station became famous.

Some of those who were saved, along with others in the surrounding area, wanted to become associated with the station. They gave of their time, money, and effort for the support of its work. New boats were bought, new crews were trained, and the lifesaving station grew.

Some of the members were unhappy that the building was so crude and poorly equipped. They felt a more comfortable place should be provided, so they replaced the emergency cots and beds and put better furniture in a new, larger building.

Now the lifesaving station became a popular gathering place for its members. They decorated it exquisitely because they used it as sort of a club. Fewer members were now interested in going to sea on lifesaving missions, so they hired lifeboat crews to do the work.

The lifesaving motif still prevailed in the club's decorations, and there was a liturgical lifeboat in the room where club initiations were held. About this time a large ship was wrecked off the coast, and the hired crews brought in loads of cold, wet, half-drowned people. They were dirty and sick. The beautiful new club was considerably messed up. So the property committee immediately had a shower house built outside the club where the shipwreck victims could be cleaned up before coming inside.

At the next meeting there was a split in the club membership. Most of the members wanted to stop the lifesaving activity because they thought it was a hindrance and unpleasant to the normal social life of the club. Some members insisted on lifesaving as their primary purpose and pointed out they were still a lifesaving station after all. They were finally voted down and told that if they wanted to save the lives of various kinds of people shipwrecked in those waters, they could begin their own lifesaving station down the coast, which they did.

As the years went by, the new station experienced the same changes that occurred in the old. It evolved into a club, and another lifesaving station was founded. History continued to repeat itself, and if you visit that coast today, you'll find a number of exclusive clubs along the shore. Shipwrecks are still frequent, but most of the people drown.

Isn't it easy for the church to lose sight of its mission?

Focusing on the Facts

1. What is a necessary third element in making disciples?

2. Name the source of Christ's authority. Support your answer with Scripture.

3. What is the fourth necessary element of the Great Commission?

4. What are three areas of obedience?

5. Whom did God initially select to witness to the world? Whom did God choose as a replacement?

6. What New Testament character is an illustration of witnessing to the lost world?

7. Explain the significance of baptism.

8. In the early church, the initial fruit of obedience was _________ .

9. Explain why Mark 16:15-16 teaches that salvation is through faith alone. Give other Scriptural support that salvation is apart from works.

10. True or false: According to Matthew 28:19-20, a true disciple is made at the moment of salvation.

11. True or false: Discipleship does not exist apart from a life of obedience to Christ. Give two verses to support your answer.

12. How has the Spirit made His teaching available?

13. What is the fifth necessary element in making disciples?

14. What brings about power in the believer's life?

15. How can a church lose sight of its mission?

Pondering the Principles

1. Jesus said, "Ye are my friends, if ye do whatever I command you" (John 15:14). Commenting on obedience A. W. Tozer wrote, "The man that believes will obey; failure to obey is convincing proof that there is not true faith present" (Signposts: A Collection of Sayings from A. W. Tozer, Harry Verploegh, ed. [Wheaton, Ill.: Victor, 1988], p.138). Is your life characterized by a teachable and submissive spirit ready to obey the commands of Christ?

2. David was aware of God's presence when he said, "God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea" (Ps. 46:1-2). The promise of Christ's presence is also a promise of His power. Throughout the day, meditate on the fact that Christ is always with you. Search the Scriptures for other verses that also show that truth.

INTRODUCTION

In great contrast to Jesus, the seeking Savior, Jonah illustrates what a missionary should not be. He was prejudiced, selfish, and disobedient. Yet the book named after him is instructive: it contrasts what Jonah was with what a missionary should be, representing God's concern for the lost versus Israel's indifference. It also shows that God's people can be reluctant or unconcerned about obeying God's call to make disciples.

LESSON

I. JONAH'S FIRST CALL (1:1; 2:10)

A. His Commission (1:1-2)

Jeroboam II (c. 794-753 B.C.) was king of Israel. The nation was prospering, its ancient boundaries restored as far northeast as Damascus. Since the days of King Omri (c. 885-874 B.C.) the northern kingdom had been attacked by Syria and Assyria. The Israelites particularly hated and feared Assyria because its growth as an empire threatened their national security. In the midst of that tension, God called Jonah to go to the capital of Assyria: "The word of the Lord came unto Jonah, the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me" (Jonah 1:1-2). We know little about Jonah, but his name means "dove," symbolic of a messenger of peace.

Nineveh was a large city: It required three days to travel from one side to the other (3:3; cf. 4:11). Originally built by Nimrod (Gen. 10:8-11), it was on the east bank of the Tigris River. The city was advanced culturally but its people were arrogant and corrupt. Nahum the prophet spoke against Nineveh as a bloody city full of lies, violence, sensuousness, and idolatry. Their soldiers were infamous for their cruelty. Although God knew of their wickedness, He nevertheless commissioned Jonah to go and preach to them. God sent him there not only for Nineveh's spiritual welfare, but also to shame Israel in a dramatic way. Israel was religiously self-indulgent and did not bother to evangelize the surrounding nations. So when Jonah went alone to preach to Nineveh and the entire city repented, it was a sharp rebuke to Israel's attitude. It seems God often sends individuals to accomplish His work when a larger group does not obey.

B. His Disobedience (1:3)

However, Jonah did not at first obey his divine commission. Rather, he "rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa, and he found a ship going to Tarshish; so he paid the fare, and went down into it, to go with them unto Tarshish from the presence of the Lord" (v. 3). He left from Joppa (modern Jaffa, located about thirty miles northwest of Jerusalem) for Tarshish (probably in the western Mediterranean; some suggest Spain). He planned to go as far as he could in the opposite direction of Nineveh.

Why did Jonah flee? One probable reason was fear. The commission required Jonah, in time of war, to enter the enemy's capital city and preach to them. As frightening as that would be, Jonah himself gave another reason: "I fled before unto Tarshish; for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil" (4:2). If Nineveh repented, God would graciously forgive her. And Jonah abhorred the thought of God's doing that for a Gentile enemy.

Like some of God's people today, Jonah came to the point of hating the lost, not loving them. In his thinking, Nineveh deserved condemnation, not salvation. Perhaps he envisioned this: If Nineveh repented, God would bless her. Since Israel was living in sin, God was not blessing her. Therefore God might turn to the Gentiles, ending Israel's special election. Fearing Nineveh would receive God's mercy and grace was a wrong attitude for Jonah to have. He had substituted his will for God's. To flee "from the Lord's presence" does not mean Jonah tried to escape from God's sight--an impossible thing to do (Jer. 23:24)--but to be far away from Nineveh so God would have to find someone else. He would be physically unavailable.

C. The Consequences (1:4-16)

1. A storm at sea (vv. 4-7)

As Jonah was on the ship going to Tarshish, "the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was in danger of being broken. Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep. So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not" (vv. 4-6). God pursued Jonah by having a lost person call him to prayer. But Jonah didn't want to talk to God. Then "said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah" (v. 7). The mariners discovered Jonah was the reason for their problem.

2. Jonah's being cast into the sea (vv. 8-16)

They then said to Jonah, "Tell us, we pray thee, for whose cause this evil is upon us. What is thine occupation? And from where comest thou? What is thy country? And of what people art thou?" (v. 8). It was a series of questions asked in a state of panic. Their life was in danger, and they found the one responsible. Jonah replied, "I am an Hebrew; and I fear the Lord, the God of heaven, who hath made the sea and the dry land" (v. 9). He identified himself as a worshiper of the true God, who is the Creator. He also told them of his disobedience because the next verse says, "Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the Lord, because he had told them" (v. 10).

The sailors responded, "What shall we do for thee, that the sea may be calm unto us? For the sea raged, and was tempestuous" (v. 11). Jonah could have repented, but instead he replied, "Take me up, and cast me forth into the sea; so shall the sea be calm for you; for I know that for my sake this great tempest is upon you" (v. 12). He was so belligerent, prejudiced, and self-willed that he wanted to die rather than preach. His heart was cold toward God's passion for making disciples. Negative situations can soften the heart, but it didn't happen here.

Rather than immediately follow up on Jonah's recommendation, the mariners were merciful, for they "rowed hard to bring [the ship] to the land, but they could not; for the sea raged, and was tempestuous against them" (v. 13). The Hebrew term translated "rowed" refers to breaking through an enclosure--a wall of water in this case. Although they could not bring the ship to land, they knew Jonah's God sent the storm. Therefore, "they cried unto the Lord, and said, We beseech thee, O Lord ... let us not perish for this man's life, and lay not upon us innocent blood; for thou, O Lord, hast done as it pleased thee" (v. 14). They had two requests: Don't let us die, and don't punish us for his death. "So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging" (v. 15). The calming of the sea confirmed that Jonah had sinned against God. Nevertheless, God used Jonah because "the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows" (v. 16). God will always accomplish His work.

3. Jonah's being swallowed by a fish (1:17; 2:10)

His being cast into the sea was according to the divine plan, for "the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights" (v. 17). That God prepared the fish shows He still intended to use Jonah.

While in the fish's belly, "Jonah prayed unto the Lord, his God" (2:1). His prayer of repentance contained several elements. First, Jonah recognized God's authority. He submitted himself to his Father in prayer, no longer fleeing Him. Second, he recognized his predicament: "I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of sheol cried I, and thou heardest my voice" (v. 2). Jonah was not happy in his hopeless condition and was near death. Third, he recognized God's presence: "Thou hadst cast me into the deep.... All thy billows and thy waves passed over me. Then I said, I am cast out of thy sight; yet I will look again toward thine holy temple. The waters compassed me about, even to the soul; the depth closed me round about, the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth, with its bars, was about me forever; yet hast thou brought up my life from corruption, O Lord, my God" (vv. 3-6). Jonah was aware of God's control over his circumstances. Being in the fish's belly was not accidental.

Jonah also recognized God's forgiveness: "When my soul fainted within me, I remembered the Lord; and my prayer came in unto thee, into thine holy temple. They that observe lying vanities forsake their own mercy" (vv. 7-8). His focus transferred from his problems to God's goodness. Thinking his disobedience would bring happiness and fulfillment, it brought emptiness and loss of mercy instead. Now realizing the blessings of obedience, Jonah said, "I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the Lord (v. 9). He offered praise to God and promised to keep his vows. "Salvation is of the Lord" was his plea for deliverance. He knew that only the Lord could deliver him. Thus he also recognized God's power. The Lord heard his prayer and "spoke unto the fish, and it vomited out Jonah upon the dry land" (v. 10).

II. JONAH'S SECOND CALL (3:1; 4:11)

A. His Commission (3:1-2)

We don't know how much time passed before chapter 3 begins, but the Lord called Jonah again: "The word of the Lord came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee" (vv. 1-2). He gave him the same command, which shows God is gracious and merciful. He still wanted to use Jonah.

B. His Obedience (3:3-4)

"So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceedingly great city of three days' journey. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown" (vv. 3-4). He preached a simple message of judgment.

C. The Results (3:5-10)

As he preached "the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered himself with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water. But let man and beast be covered with sackcloth, and cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil that he had said that he would do unto them, and he did it not" (vv. 5-10).

The big miracle was not that a fish swallowed Jonah, but that an entire city repented of their sins! Fasting and putting on sackcloth were symbolic of repentance. Because Nineveh turned from its evil ways, God did not judge her. The people's repentance allowed our righteous God to extend His mercy to them. Repentance brings mercy, but wickedness brings judgment.

D. His Reaction (4:1-11)

Because the Lord had mercy on Nineveh, "it displeased Jonah exceedingly, and he was very angry" (v. 1). As we noted before, Jonah was afraid God's merciful nature might lead to that (v. 2). His attitude was so bad he actually prayed, "O Lord, take, I beseech thee, my life from me; for it is better for me to die than to live" (v. 3). But God was gracious in his reply: "Doest thou well to be angry?" (v. 4). It was a gentle rebuke. Deep in Jonah's heart was a zeal for Israel. For an enemy to receive God's favor was more than Jonah could bear.

"So Jonah went out of the city, and sat on the east side of the city, and there made a booth for himself, and sat under it in the shadow, till he might see what would become of the city" (v. 5). He wanted to know if Nineveh's repentance was real. If it wasn't, he wanted to be the first to see God judge the city. Then "the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceedingly glad of the gourd. But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered. And it came to pass, when the sun did rise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished himself to die, and said, It is better for me to die than to live" (vv. 6-8).

The gourd probably had large, broad leaves. Instantly it grew and shaded him. When God took away his shade, Jonah became angry. God then said, "Doest thou well to be angry for the gourd? And [Jonah] said, I do well to be angry, even unto death. Then said the Lord, Thou hast had pity on the gourd, for which thou hast not labored, neither madest it grow; which came up in a night, and perished in a night. And should not I spare Nineveh, that great city, in which are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" (vv. 9-11). The Lord was saying, "Don't you have the wrong perspective? You're more concerned about a plant than a city! I created those people in My image and caused them to grow, and you don't even care that they perish." So Jonah had the wrong priorities. He had concern for himself but none for making disciples.

CONCLUSION

What about you? What are your priorities? Are they the same as God's, or are you allowing self-interests to interfere with reaching the lost?

Focusing on the Facts

1. What was Jonah's commission (1:1-2)?

2. Describe the city of Nineveh.

3. Why did Jonah flee the Lord's call (1:3; 4:2)?

4. What does fleeing "from the presence of the Lord" mean (1:3)?

5. What was the mariners' initial reaction to the storm at sea (1:4-7)?

6. How did the mariners respond when they discovered the reason for the storm (1:8-16)?

7. What spiritual benefit did the mariners receive through Jonah (1:16)?

8. Describe the elements of repentance in Jonah's prayer (1:17-2:10).

9. What does Jonah's second call indicate about God (3:1-2)?

10. Summarize the results of Jonah's preaching in Nineveh (3:5-10).

11. Why didn't God judge Nineveh (3:5-10; 4:2)?

12. How did the Lord teach Jonah a lesson (4:6-8)? What was that lesson (4:9-11)?

Pondering the Principles

1. Jonah ran from the Lord, but the Lord constantly pursued him in mercy and love. Therefore Jonah could pray, "I will sacrifice unto thee with the voice of thanksgiving" (2:9). Jeremiah had that same awareness of God's love and mercy: "It is because of the Lord's mercies that we are not consumed, because his compassions fail not. They are new every morning; great is thy faithfulness" (Lam. 3:22-23). And the psalmist said, "The Lord is merciful and gracious, slow to anger, and plenteous in mercy" (Ps. 103:8; cf. Jonah 4:2). Have a daily awareness of God's mercies to you, and express your thankfulness to Him.

2. Jonah learned that disobedience results in emptiness, but obedience brings happiness and blessing (2:7-8). Thomas Watson wrote, "God commands nothing but what is beneficial. 'O Israel, what doth the Lord require of thee, but to fear the Lord thy God, and to keep His statutes, which I command thee this day, for thy good?' To obey God, is not so much our duty as our privilege" (The Golden Treasury of Puritan Quotations, I.D.E. Thomas, ed. [Edinburgh: The Banner of Truth Trust, 1977], p. 199). Have you received the blessings that come from obeying God? Do you delight in obeying Him (Ps. 37:4; 40:8)?

INTRODUCTION

Luke 19:10 says, "The Son of Man has come to seek and to save that which was lost." Christ came into the world to rescue man from sin and hell. That is Luke's theme, and there is no better example of making disciples than our Lord Jesus Christ.Lesson

Luke 15 illustrates that theme. It begins, "All the tax-gatherers and the sinners were coming near Him to listen to Him. And both the Pharisees and the scribes began to grumble, saying, 'This man receives sinners and eats with them'" (vv. 1-2).

"Sinners" were robbers, murderers, prostitutes, and others with bad reputations. They made no effort to live by Jewish law. "Tax-gatherers" were Jewish individuals hired by the Roman government who gouged their own people. The Jewish religious leaders therefore barred them from social and religious observances. To them it was unthinkable to associate with any sinner or tax collector. The Pharisees and scribes complained when Jesus did just that.

Some of those who came to Christ were aware of their sinfulness and need of salvation. Levi or Matthew left everything, including his tax-collecting business, to follow Christ (Luke 5:27-32). Also there was the tax collector who was unwilling to lift his eyes to heaven, crying out, "God, be merciful to me, the sinner!" (Luke 18:13). Jesus said that man received salvation because "he who humbles himself [repents] shall be exalted" (v. 14).

So sinners and tax collectors, aware of their sin, responded to the seeking heart of Christ and gathered to listen to Him. The religious leaders, who lacked compassion, gathered to criticize Him. To both groups He gave three parables.

I. PARABLE OF THE LOST SHEEP (vv. 4-7)

A. Its Explanation (vv. 4-5)

"What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture, and go after the one which is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing."

"What man among you" shows an expected practice. Every shepherd would seek a lost sheep, for it is not only a matter of duty but also of affection. When the shepherd found the lost sheep, "he [laid] it on his shoulders." Pulling the sheep's belly against his neck, the shepherd returned the sheep to the fold.

B. Its Application (vv. 6-7)

"When he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!' I tell you that in the same way, there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous persons who need no repentance."

After arriving at his home, the shepherd invited people over to celebrate with him because he found the lost sheep. The shepherd's joy was so great he had to share it. A better translation of verse 7 would read: "There will be joy in heaven over one sinner who repents, rather than over ninety-nine." The application is that the seeking Shepherd rejoices over the repentant sinner, for He has found His lost sheep.

II. PARABLE OF THE LOST COIN (vv. 8-10)

A. Its Explanation (v. 8)

"Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it?"

One of those coins was the equivalent of a day's wages. Anyone who had lost that much money would be expected to look for it. Since floors were made of dirt in those days, the coin could have easily found its way under some surface dirt. The woman swept the dirt until she found the coin.

B. Its Application (vv. 9-10)

"And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin which I had lost!' In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents."

Because she had found the coin, she had great joy and wanted others to share in it. God also has great joy when He finds a repentant sinner. "In the presence of the angels" indicates God's rejoicing in their presence. Of course His angels would rejoice too.

III. PARABLE OF THE LOST SONS (vv. 11-32)

A. The Younger Son (vv. 11-20a)

The parable begins, "A certain man had two sons; and the younger of them said to his father, 'Father, give me the share of the estate that falls to me.' And he divided his wealth between them" (vv. 11-12). It involves two lost sons. That is indicated by the father's dividing the wealth between "them"-- apparently both were present at the time of the request, with the younger serving as the spokesman. According to the customs of the Middle East, demanding an early inheritance was a show of great disrespect to one's father. It was the equivalent of a death wish. But the father was gracious and gave them their inheritance.

1. His ruin (vv. 13-16)

"Not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. Now when he had spent everything, a severe famine occurred in that country, and he began to be in need. And he went and attached himself to one of the citizens of that country, and he sent him into his fields to feed swine. And he was longing to fill his stomach with the pods that the swine were eating, and no one was giving anything to him."

Shortly after receiving his wealth, the younger son decided to journey to a faraway land. There he lived without restraints and consumed all his fortune. Then a famine came. Now dependent on others to meet his needs, he had to get a job. He ended up feeding pigs--unclean animals according to Jewish ceremonial law. He became so hungry he wanted to eat pig feed, but apparently he could not do it. Neither did anyone provide other food for him. He was starving.

2. His repentance (vv. 17-20a)

"But when he came to his senses, he said, 'How many of my father's hired men have more than enough bread, but I am dying here with hunger! I will get up and go to my father, and will say to him, "Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; make me as one of your hired men."' And he got up and came to his father."

He realized if he did not remedy his situation, he would die. So he lamented his circumstances. And out of his circumstances came the beginnings of repentance because he accepted responsibility for his condition: "I will ... go.... [I] will say to him" (emphasis added). He then prepared his words of confession, admitting first that he had he sinned against "heaven" (God). He saw beyond offending his human father to God, whose law requires men and women to honor their parents and live righteously. "In your sight" shows admission of sin against his human father as well. Ingratitude and unruly living violated his father's standards. In humility and meekness the son recognized he was not worthy of sonship, desiring only to be his father's slave. So he began journeying home, which was evidence of his repentance or turning from sin.

B. The Seeking Father (vv. 20b-24)

The heart of the parable is the seeking father, representing God. One can overlook that point by focusing too much on the sons.

1. His compassion (v. 20b)

"But while he was still a long way off, his father saw him, and felt compassion for him, and ran and embraced him, and kissed him."

"While he was still a long way off" shows no sinner can approach God on his own or even seek God (Rom. 3:11). Not until God does His work does the sinner begin to seek. "His father saw him" may indicate a daily watch from some high point on the ground. Seeing his son in a dilapidated condition, the father felt compassion and ran to embrace him, kissing him fervently.

2. His celebration (vv. 21-24)

"The son said to him, 'Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' But the Father said to his slaves, 'Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; and bring the fattened calf, kill it, and let us eat and be merry; for this son of mine was dead, and has come to life again; he was lost, and has been found.' And they began to be merry."

Embraced in his father's love, the son confessed his sinfulness. But apparently before the son made petition for servanthood, the father summoned his slaves and took over the conversation. In the spirit of forgiveness, the father provided his son with fine clothing, a ring, and a big party. The father celebrated finding his lost son.

C. The Older Son (vv. 25-32)

"Now his older son was in the field, and when he came and approached the house, he heard music and dancing. And he summoned one of the servants and began inquiring what these things might be. And he said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he became angry, and was not willing to go in; and his father came out and began entreating him. But he answered and said to his father, 'Look! For so many years I have been serving you, and I have never neglected a command of yours; and yet you have never given me a kid, that I might be merry with my friends; but when this son of yours came, who has devoured your wealth with harlots, you killed the fattened calf for him.' And he said to him, 'My child, you have always been with me, and all that is mine is yours. But we had to be merry and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'"

The first son represents the sinners and tax collectors, while the second son represents the scribes and Pharisees (vv. 1-2). The second son lacked compassion and forgiveness for sinners. He was self-righteous, not realizing that he too was lost. We see no evidence of confession of sin, repentance, or submission. He served his father only out of duty, not love. If he had loved his father, he would have shared his joy.

CONCLUSION

Luke is telling us our Lord seeks to save those who realize their sinfulness. In humility and repentance they submit themselves to the Lord's sovereign work and are willing to be slaves in His service. And the Father rejoices greatly when He finds people like that.

Focusing on the Facts

1. What is Luke's theme?

2. Who were the "tax-gatherers and sinners" (Luke 15:1)? Name one who followed Christ.

3. Why did the shepherd rejoice (vv. 6-7)? What is a better translation of verse 7?

4. Why did the woman sweep her floor (vv. 9-10)? What is the spiritual application of that parable?

5. What did demanding an early inheritance show?

6. Describe the younger son's ruin (vv. 13-16).

7. State evidence of the younger son's repentance (vv. 17-20).

8. True or false: The theme of the parable of the lost sons is the father's seeking.

9. That the father saw his son from a distance conveys what spiritual truth?

10. How did the father outwardly demonstrate his compassion (v.20)?

11. Why did the father want to celebrate? How did he celebrate (vv. 21-24)?

12. The older son served his father out of _________, not __________ .

13. What evidence shows the older son was lost?

Pondering the Principles

1. In the parable of the lost sons, the father forgave his wayward son. Christ's forgiveness of sinners (cf. Luke 23:34; Eph. 1:7) is the supreme example for us to follow in our relationships (cf. Matt. 18:21-22; Eph. 4:32; Col. 3:12-13). Have you received Christ's forgiveness? Are you characterized by a forgiving attitude toward others?

2. God greatly rejoices in saving the lost. Are you sharing that joy? Thomas Watson wrote, "Admire and adore God's free-grace in calling you ... that He should take you out of a state of vassalage, from grinding the devil's mill, and should set you above the princes of the earth, and call you to inherit the throne of glory! Fall upon your knees, break forth into a thankful triumph of praise; let your hearts be ten-stringed instruments, to sound forth the memorial of God's mercy." (All Things for Good [Edinburgh: The Banner of Truth Trust, 1986], p. 119). Meditate on Psalm 103 in adoration of God's goodness.

INTRODUCTION

The story of Zaccheus illustrates Luke's theme--"the Son of Man has come to seek and to save that which was lost" (Luke 19:10). Christ sought out and saved the sinner Zaccheus and therefore gives us an example of how to make a disciple.

REVIEW

Luke 15 illustrates the same theme with three parables: that of the lost sheep, the lost coin, and the lost sons.

LESSON

I. THE SETTING (v. 1)

"[Christ] entered and was passing through Jericho. "

Christ "was passing through Jericho" on His way to Jerusalem. To reach Jerusalem from His present areas of ministry in Galilee and Perea, He would have crossed the Jordan River at a point only a few miles north of Jericho. From that point He would have proceeded down the road that led through Jericho and eventually to Jerusalem. 

A. The Geography of Jericho

Jericho is about seventeen miles east of Jerusalem. The contrast between them is striking: Jerusalem is on a high plateau, while Jericho has the Dead Sea--the lowest spot on earth--at its southern end. The ascent to Jerusalem's high plateau from the low elevation of Jericho is dramatic, which is why Scripture often says people went up to Jerusalem. 

Jericho was at the southern end of the Jordan valley, a fertile area. In fact, Jericho might have received its name from the perfume of its Balsam-wood groves. At the southern end of the valley grew many date palms. The Romans exported the Balsam wood and dates throughout the world. The fertile soil received its water from the Jordan River and from two springs. Aqueducts distributed the water from those springs. Also in Jericho, King Herod and his son Archelaus built an amphitheater and a magnificent palace with beautiful gardens. People referred to the city as the Eden of Palestine. 

B. The Economy of Jericho

Not only a beautiful place, Jericho was also at the crossroads of travel in the Middle East. Everyone traveling from the east forded the Jordan River nearby and came to Jerusalem through Jericho. Those coming from the north through the Jordan valley, perhaps from Tyre and Sidon, would come through Jericho on their way to Jerusalem or Egypt. And those from Egypt going north would come through Jericho. 

The Romans placed tax centers at all crossroads of travel, so there was one at Jericho. The Roman government sold tax franchises to unscrupulous subjects willing to overtax their people to pay for the occupying Roman army and make a profit. Therefore the Jewish people viewed tax collectors as traitors to Judaism, refusing to let them testify in a court of law or worship in the Temple. They were alienated from the social and religious life of the nation. 

II. THE SINNER (vv. 2-7)

A. His Difficulty (vv. 2-4)

"Behold, there was a man called by the name of Zaccheus; and he was a chief tax-gatherer, and he was rich. And he was trying to see who Jesus was, and he was unable because of the crowd, for he was small in stature. And he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. "

The "chief tax-gatherer" was perhaps a commissioner overseeing the entire Jericho tax center or having responsibility over the main region. The people viewed him as a despised sinner (v. 7). And as Jesus was passing through the city, that tax collector tried "to see who Jesus was" but couldn't because he was too short to see above the crowd. 

The crowd was undoubtedly large because it would have included pilgrims journeying in a steady flow to the upcoming Passover in Jerusalem. Such a crowd wouldn't be any surprise to the citizens of Jericho. It was customary for the people to line the street and welcome the pilgrims on their way. Perhaps many knew each other, having family or business relationships. 

Another reason the crowd was so large was that Jesus was among it, and His fame had spread throughout Palestine. Previous to His last visit in Jerusalem, He raised Lazarus from the dead in Bethany (John 11:1-46), the next town between Jericho and Jerusalem. Having heard of that and His many other miracles, the entire city would be curious to see Him. They expected Him to exercise His power to defeat the Romans at any time and set up His Kingdom (Luke 19:11). So the crowd of pilgrims and city people probably numbered in the thousands. 

  Christ's Mission: Preaching Salvation or the Kingdom?Some people think Jesus came primarily to preach about the kingdom. But that's the same as preaching about salvation. Shortly after a rich young ruler inquired about possessing salvation, Jesus said, "It is hard for a rich man to enter the kingdom of heaven" (Matt. 19:23). He equated the kingdom of heaven with salvation. In the next verse He equated it with the kingdom of God. So the kingdom of God, kingdom of heaven, and salvation are all the same. Christ's mission on earth was to save sinners (cf. 1 Tim. 1:15). 

The tax collector who wanted to see Jesus was named Zaccheus, a familiar Jewish name meaning "pure one" or "righteous one. " His "trying to see" Him implies a continual effort. Why did Zaccheus have that desire? Because the Holy Spirit had begun a work in his life that would lead to salvation. Realizing his sinfulness, Zaccheus wanted to come to Jesus, not run from Him. To overcome the difficulty of not being able to see Jesus above the crowd, Zaccheus ran ahead and climbed up a sycamore tree. Such a tree has broad leaves and resembles the mulberry. Its fruit is similar to the common fig, so some call it a fig-mulberry tree. It has large, spreading branches low to the ground (providing a good view for Zaccheus) and a short trunk, so it was easy to climb up it and then crawl out on its limbs. 

B. His Delight (vv. 5-7)

"When Jesus came to the place, He looked up and said to him, 'Zaccheus, hurry and come down, for today I must stay at your house. ' And he hurried and came down, and received him gladly. And when they saw it, they all began to grumble, saying, 'He has gone to be the guest of a man who is a sinner. '"

Jesus came underneath the tree where Zaccheus was and directly addressed him. Some suggest Christ knew his name from the crowd's comments and certainly He knew it supernaturally. Whichever the case, Jesus' address was certainly a shock to Zaccheus, who was merely trying to see Jesus. "Must" shows a necessity not a request, indicating a divine appointment for a Spirit-prepared heart. "Stay" speaks of lodging with the sense of passing the night. Zaccheus hurried down the tree and gladly welcomed Christ. The crowd was very critical of Christ's being a sinner's guest. The Greek term translated "to be the guest" pictures someone tying his garments during a journey and then unloosing them at the journey's end. It denotes making oneself comfortable at a lodging place. The self-righteous crowd did not realize Christ came to save sinners. 

III. THE SAINT (vv. 8-9)

What happened at the house between verses 7 and 8? The account doesn't say. We don't know how long Jesus stayed or what He said about salvation. Certainly Christ confronted his sin and awakened his responsibility to be obedient to Him as Savior and Lord. So Zaccheus would have confessed and turned from his sin and embraced Christ. It seems salvation is unique for each individual, so perhaps the Spirit kept the method from being recorded so no one would consider it the only one. 

A. A Change of Behavior (v. 8)

"Zaccheus stopped and said to the Lord, 'Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.'"

Obviously that dialogue occurred after the salvation discussion, maybe the same or next day. The Greek word translated "stopped" speaks of taking a formal stand and making a declaration. It begins with "Lord," an acknowledgement of the deity and sovereignty of Jesus Christ. That affirmation could come only from one who had embraced Christ as Savior. Then Zaccheus said, "Half of my possessions I will give to the poor," evidence of a transformed character. The taker became a giver. 

The next thing he did was seek to make restitution for past sinful acts. Because he had defrauded his people he wanted to "give back four times as much. " Only a destructive and violent robbery required a fourfold restitution (Ex. 22:1). Robbery involving goods that for the most part could not be restored demanded a twofold penalty (Ex. 22:4-7). And voluntary confession and restitution called for full repayment plus one-fifth the stolen amount (Lev. 6:5; Num. 5:7). So the law required Zaccheus to restore the stolen money and pay a penalty of one-fifth the amount. Now what does that tell us about Zaccheus? His behavior obviously changed. His obedience exceeded God's requirement and was evidence of salvation. 

B. A Son of Abraham (vv. 9-10)

"Jesus said to him, 'Today salvation has come to this house, because he, too, is a son of Abraham. For the Son of Man has come to seek and to save that which was lost. '"

Because Zaccheus had a change of behavior, Jesus proclaimed his salvation. "House" could mean more than Zaccheus but not necessarily. But where is the faith of Zaccheus? How do we know his salvation is not by works? Jesus answered that question by saying Zaccheus was now a "son of Abraham. " That phrase refers to one's faith, not racial heritage. Galatians 3:9 says, "Those who are of faith are blessed with Abraham, the believer. " Furthermore, Abraham "believed God, and it was reckoned to him as righteousness" (Gal. 3:6; cf. Gen. 15:6; Rom. 4:3). He is a spiritual father to all who believe (Rom. 4:11-18). "If you belong to Christ, then you are Abraham's offspring, heirs according to promise" (Gal. 3:29). Romans 4 speaks of Abraham "the father of all who believe" (v. 11), "the faith of our father Abraham" (v. 12), and "the faith of Abraham, who is the father of us all" (v. 16). A true son of Abraham has faith in Christ as Savior and Lord, and that described Zaccheus.

CONCLUSION

Ephesians 2:8-10 says, "By grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast. For we are His workmanship, created in Christ Jesus for good works. " Christ came to seek and save the lost. Those whom He finds He saves by His grace, resulting in a change of their character and behavior. And the lost become found as they embrace Him in faith as Savior and Lord.

Focusing on the Facts

1. What does the account of Zaccheus illustrate?

2. Give some highlights of Jericho's geography.

3. Why was Jericho's location strategic?

4. How did the Jewish people view tax collectors?

5. Why would the crowd in Jericho be large?

6. Is there a difference between the terms salvation, kingdom of heaven, and kingdom of God? Explain.

7. Why did Zaccheus want to see Jesus?

8. Give a brief description of the tree Zaccheus climbed.

9. Explain the meaning of "stay" (Luke 19:5) and "to be the guest of" (v. 7). 

10. True or false: Zaccheus hesitated to receive Christ into his house.

11. What happened at the house of Zaccheus?

12. Explain the term translated "stopped" (v. 8). 

13. What is the significance of Zaccheus's calling Jesus "Lord" (v. 8)?

14. Giving to the poor is evidence Zaccheus had a _______ .

15. What was the law's requirement for Zaccheus's robbery? How did Zaccheus respond to it and what does that tell us about him?

16. Explain the term "son of Abraham" (v. 9). Give scriptural support for your answer.

Pondering the Principles

1. Zaccheus desired to give half his possessions to the poor and a fourfold restitution to those he defrauded. His change of behavior was evidence of his salvation. The Bible teaches that "if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come" (2 Cor. 5:17). J. C. Ryle, referring to that change in the believer's life, said, "He that is born again and made a new creature receives a new nature and a new principle and always lives a new life. A regeneration, which a man can have and yet live carelessly in sin or worldliness, is a regeneration invented by uninspired theologians, but never mentioned in Scripture. . . . Where there is no sanctification there is no regeneration and where there is no holy life there is no new birth" (Holiness [Hertfordshire: Evangelical Press, 1987], p. 17). Is there evidence of salvation in your life? Do you mourn over sin and desire to be free from it? Do you strive to be like Christ? Take this time to do a spiritual inventory of your life (2 Cor. 13:5). 

2. That Zaccheus was a son of Abraham showed he had faith in Christ as Savior and Lord. As such it manifested the fruit of obedience (Luke 19:8). Thomas Watson said, "Faith melts our will into God's. It runs at God's call. If God commands duty (though cross to flesh and blood) faith obeys. . . . Faith is not an idle grace; as it has an eye to see Christ, so it has a hand to work for him. It not only believes God's promise, but obeys his command" (A Body of Divinity [Edinburgh: The Banner of Truth Trust, 1983], p. 219). Are you like Zaccheus, having an eager desire to please God and make restitution for your sins against others?

INTRODUCTION

Everything worthwhile in life is the result of someone's passion. Significant events of human history are the result of people's deep and consuming desires to see goals fulfilled. As believers our consuming desire should be to see the gospel reach the world. However, we live in an age that tends to dull our sharpness. Our culture obscures legitimate goals and would rob our faith of its fiery power if given the chance. Indeed, some Christians are a cold bath for the fiery heart. They just don't understand someone with a passionate concern about a spiritual enterprise, because spiritual passion is not the norm. The norm is not to let Christianity disrupt your lifestyle. If you follow that, your spiritual temperature will drop and you'll become apathetic. We all have to ask ourselves, Where is our burden for evangelism? Why isn't evangelism the church's central function? Is the church only a self-indulgent activity center, content with comfort and prosperity?

Valiant men and women of God mark church history's greatest ages. Their power came from a passion for holiness and evangelizing the lost. One example is Robert Murray McCheyne, one of Scotland's greatest preachers, who died when he was only twenty-nine. A biographer wrote that everywhere he stepped, Scotland shook. Whenever he opened his mouth, a spiritual force seemed to sweep in every direction. Thousands followed him to the feet of Christ. A traveler, eager to see where McCheyne had preached, went to his old church. An old sexton agreed to give him a tour. He led the way into McCheyne's study. "Sit in that chair," he ordered. The traveller hesitated a moment, then sat in the chair. On the table before him was an open Bible. "Drop your head in that book and weep. That is what our minister always did before he preached," said the old man. He then led the visitor into the pulpit before another open Bible. "Stand there," he said, "and drop your head on your hands and let the tears flow. That is the way our minister always conducted himself before he began to preach!" (cf. Cortland Myers, How Do We Know?). With such a passion for God's Word and the souls of the lost, is it any wonder the Holy Spirit used McCheyne to draw so many to the Savior?

And there are other examples. Because John Knox's yearning for lost souls was so great, it was thought his pulpit would break into pieces. And it was said John Wesley did more for England than her armies and navies. He lived meagerly, having given away thousands of dollars in his lifetime. Abused and maligned, he left his reputation and soul in the hands of God. It has been estimated he traveled 225 thousand miles on foot and horseback and preached twenty-four hundred sermons. Much of the established church despised him, but he brought fire into her cold heart. Wesley looked on all the world as his parish. He had the reputation of being out of breath pursuing souls.

There was also George Whitefield. Once ordained at age twenty-two, he began preaching with tremendous eloquence and effect. John Newton viewed him as the greatest preacher of his day. His power came from his passion for souls, and he used every God-given ability to lead men to Christ. He once wrote that if his life was in danger of nestling down, God--out of pity--should place a thorn into his nest! He crossed the Atlantic thirteen times and preached thousands of sermons. His gravestone reads that he was a soldier of the cross, humble, devout, and ardent, preferring the honor of Christ to his own interest, reputation, or life.

LESSON

As wonderful as all those examples are, the perfect example of One having a passion for lost men and women is Jesus Christ. How do we know He had such a concern? Because His forerunner was an evangelist, He Himself was an evangelist, He trained evangelists, and He commanded His followers to evangelize.

I. CHRIST'S FORERUNNER WAS AN EVANGELIST

That forerunner was John the Baptist, who introduced the Savior to the world: "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29).

A. John's Message (Matt. 3:1-6)

"Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, 'Repent, for the kingdom of heaven is at hand.' For this is the one referred to by Isaiah the prophet, saying, 'The voice of one crying in the wilderness, "Make ready the way of the Lord, make His paths straight!"' Now John himself had a garment of camel's hair, and a leather belt about his waist; and his food was locusts and wild honey. Then Jerusalem was going out to him, and all Judea, and all the district around the Jordan; and they were being baptized by him in the Jordan River, as they confessed their sins."

His message of repentance was a call for the people to turn from their sin to God's kingdom, which would soon be introduced by the King Himself, Jesus Christ. So it was a preparatory message for the Lord's coming. He wore rough clothing and ate wild food. Nothing about his form or person was attractive. But his life and message were powerful, for people from all over came to hear him and be baptized.

B. John's Method (Matt. 3:7-12)

"But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, 'You brood of vipers, who warned you to flee from the wrath to come? Therefore bring forth fruit in keeping with repentance; and do not suppose that you can say to yourselves, "We have Abraham for our father"; for I say to you, that God is able from these stones to raise up children to Abraham. And the axe is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. And His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.'"

That was the direct method! But where are the thundering evangelists today? Where has the passion for evangelism gone? John 5:35 says John the Baptist was "the lamp that was burning ... and shining." Jesus' forerunner was a fiery evangelist, which tells us the Lord had a commitment to save the lost.

II. CHRIST HIMSELF WAS AN EVANGELIST

A. His Public Preaching

Matthew 4:17 says, "Jesus began to preach and say, 'Repent, for the kingdom of heaven is at hand.'" Christ's message echoed what John preached. He preached of coming judgment, confession of sin, and repentance. When Christ went to the cities and villages, teaching in the synagogues and healing people, we find Him evangelizing others. Matthew 9:35 says He was "proclaiming the gospel of the kingdom." The word gospel means "good news." What was that good news? That God was providing a Savior for the forgiveness of sins.

In Matthew 11:28-30 Christ gave this invitation: "Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls. For My yoke is easy, and My load is light." Jesus was referring to the heavy loads of religious traditions that the Pharisees and scribes laid on the people (Matt. 23:4). Jesus called the people to turn from relying on their religious works and come to Him. His Sermon on the Mount (Matt. 5-7) is perhaps the greatest evangelistic sermon ever recorded. It states the divine standard all must meet to be in Christ's kingdom. But no man or woman can meet that standard apart from divine enabling. Thus the only proper response is to embrace Christ as Savior and Lord.

Furthermore, Christ repeatedly called for people to come to Him in faith: "This is the work of God, that you believe in Him whom He has sent" (John 6:29); "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst" (John 6:35); "I am the living bread that came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread also which I shall give for the life of the world is My flesh" (John 6:50); "If any man is thirsty, let him come to Me and drink" (John 7:37); "I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life" (John 8:12); "I am the good shepherd; the good shepherd lays down His life for the sheep" (John 10:11). So constantly He proclaimed a message of salvation.

B. His Personal Witness

Our Lord brought Philip (John 1:43), Matthew (Matt. 9:9), Peter, and Andrew (Matt. 4:18-19) to faith with the call, "Follow Me." In John 4 He met a woman at a well and brought her to salvation. In Luke 19 He found Zaccheus, a tax collector, whom He led to a confession of sin, repentance, and faith. In John 3 He taught Nicodemus about the new birth. In Mark 10 He led blind Bartimaeus to believe in Him. And in Mark 5 Jesus met a demon-possessed man in the country of the Gerasenes. Jesus sent the demons into a herd of swine, which hurried into the sea and drowned. The man wanted to go with Jesus, but the Lord wanted him to stay as His witness.

Jesus deeply cared for individuals. Luke 23 tells of His brief yet poignant encounter with the thief on the cross (vv. 40-43). Before committing Himself to God, Christ rescued him from eternal hell. John 5:40 gives a glimpse of Christ's passion: "You are unwilling to come to Me, that you may have life." There's a pensive quality to those words. His heart grieved over the souls of lost men and women.

C. His Evangelistic Qualities

Christ is the perfect model to imitate in witnessing to others.

1. He was available

Although there were times of retreat, Jesus was regularly among the people. He took time for others even though He was busy.

2. He wasn't partial

Often Jesus was with lepers, common people, prostitutes, and tax collectors--those belonging to the lower classes socially and morally. But He also helped a Roman centurion, a man of dignity and stature (Matt. 8:5-13), and ministered to wealthy Jairus, whose daughter needed a miracle (Mark 5:22-24, 35-43). Jesus reflected the mind of God, who is no respecter of persons (Acts 10:34).

3. He was sensitive

Jesus was sensitive to the pain of a sinner. In Mark 5 a lady with a hemorrhage for twelve years reached out and touched Christ's garment. With sensitivity to her plight, Christ responded, "Who touched My garments?" (v. 30). Out of all the people around Him, He noticed that one poor woman and her need (vv. 31-34). He also touched a leper (Luke 5:12-15), which was an unthinkable act to the Jewish mind (cf. Lev. 13:45-46).

4. He secured a public confession

Jesus also drew out a verbal confession from those who believed in Him. The blind man (John 9:1-41), the woman with the hemorrhage (Mark 5:25-34), the Samaritan leper (Luke 17:11-19), and others confessed Christ before others.

III. CHRIST TRAINED EVANGELISTS

As Jesus was "walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. And He said to them, 'Follow Me, and I will make you fishers of men.' And they immediately left the nets, and followed Him. And going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them. And they immediately left the boat and their father, and followed Him" (Matt. 4:18-22).

Jesus said He would make those fishermen fishers of men. Now fishermen used special tools for catching fish. One was a line and hook (Matt. 17:27). Another was a spear or possibly a type of harpoon (Job 41:26). A third was the dragnet (Matt. 13:47). Used in deeper water, it was sometimes over 300 feet long and about eight feet wide. Fishermen buoyed up one side with corks and weighed down the other side with lead sinkers. Sometimes the method was to stretch the net between two boats rowing in a circle. They would then draw in ropes attached to the bottom of the net, trapping the fish (John 21:6). Matthew 4, however, speaks of a casting net, which had a circular form (about fifteen feet in diameter) made of fine mesh and lead sinkers around the edge. Attaching a long piece of line to the center of the net, the fisherman would cast it into shallow water. He then would draw up the center of the net by its cord and wade into the water to secure the catch. So the Lord was saying He wanted His disciples to catch a school of men.

IV. CHRIST COMMANDED HIS FOLLOWERS TO EVANGELIZE

We have a calling in the Great Commission to "make disciples" (Matt. 28:19-20). In Acts 1:8 Jesus says, "You shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." We are to evangelize the world.

How can we enhance our passion for the lost? First, study Christ: His great love, compassion, and tender mercy. We can study great men and women in church history, but ultimately we must come to Christ and grasp His heart. As 1 John 2:6 says, "The one who says he abides in Him ought himself to walk in the same manner as He walked." So we need to preoccupy ourselves with Christ by meditating on His Word, not pursuing life's trivia.

Second, study sin: its guilt, power, and penalty. That will make you aware of how we have all fallen prey to the subtleties of the world. Romans 12:2 says, "Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect." Let that remind you to be preoccupied not with worldly things, but with evangelizing the lost.

Third, study sinners. Try to cultivate love and sympathy for them, not bitterness. Note that the most zealous evangelists are often new converts. When a person comes to Christ, he has an acute awareness that everyone around him is lost. Many of us have lost that awareness. Fourth, study Scripture. See what it says about hell, death, judgment, and salvation. And finally pray for God to give you a passion for evangelism.

CONCLUSION

All believers are responsible to have a passion for the lost. John Harper had such a passion. He was a newly called pastor to the great Moody Church in Chicago in the early 1900s. His character came to the attention of the Christian world in the sinking of the Titanic in 1912. Shortly after the ship struck an iceberg, Harper was leaning against a rail, pleading with a young man to come to Christ. Four years after the ship's sinking, a young Scotsman rose in a meeting and said he was a survivor of the Titanic. As he drifted in the water on a piece of wood, he came across John Harper, who was afloat on a piece of wreckage. Harper pleaded for the young man to receive Christ. The young man refused. The tide brought Harper around again, and Harper asked if he was saved yet. Shortly after, Harper disappeared into the water, and the young man decided to trust Christ as Savior. At the meeting he identified himself as John Harper's last convert. Cannot we be the John Harpers of this generation?

Focusing on the Facts

1. The norm is to not let Christianity disrupt your . What will following that do to you?

2. Describe the ministry of Robert Murray McCheyne.

3. Describe the ministry of John Wesley.

4. The perfect example of someone with passion for saving the lost is _________ .

5. Who was the forerunner of Christ? What was his message?

6. What was Christ's message?

7. Define gospel.

8. How is Matthew 5-7 evangelistic?

9. Give at least three examples of Christ's calling people to embrace Him in faith.

10. Give at least five examples of people to whom Christ witnessed personally.

11. Describe the evangelistic qualities of Christ.

12. What analogy did Christ use to train evangelists? Why did He use that analogy (Matt. 4:18-22)?

13. True or false: Christ did not command His followers to evangelize.

14. What are five ways to develop a passion for the lost? Briefly explain each.

Pondering the Principles

1. Every Christian is to have a passion for the lost to be found. However, the busyness of our schedules and the mind-set of our culture can obscure that passion. Richard Baxter said, "Time must be redeemed from worldly business and commodity, when matters of greater weight and commodity do require it. Trades, and plough, and profit must stand by, when God calls us (by necessity or otherwise) to greater things. Martha should not so much as trouble herself in providing meat for Christ and his followers to eat, when Christ is offering her food for her soul, and she should with Mary have been hearing at his feet.... Time must be redeemed from smaller duties, which in their season must be done, as being no duties, when they hinder greater duty which should then take place" (The Practical Works of Richard Baxter, vol. 1 [Ligonier, Penn.: Soli Deo Gloria, 1990 reprint], pp. 231-32). Take time to reevaluate your priorities and schedules to keep that passion from being obscured. Memorize Matthew 6:33.

2. In a compassionate plea, Christ invited the weary and heavy-laden to come to Him (Matt. 11:28-30). A. W. Tozer commented, "The testimony of the true follower of Christ might well be something like this: The world's pleasures and the world's treasures henceforth have no appeal for me. I reckon myself crucified to the world and the world crucified to me. But the multitudes that were so dear to Christ shall not be less dear to me. If I cannot prevent their moral suicide, I shall at least baptize them with my human tears. I want no blessing that I cannot share. I seek no spirituality that I must win at the cost of forgetting that men and women are lost and without hope. If in spite of all I can do they will sin against light and bring upon themselves the displeasure of a holy God, then I must not let them go their sad way unwept. I scorn a happiness that I must purchase with ignorance. I reject a heaven I must enter by shutting my eyes to the sufferings of my fellow men. I choose a broken heart rather than any happiness that ignores the tragedy of human life and human death. Though I, through the grace of God in Christ, no longer lie under Adam's sin, I would still feel a bond of compassion for all of Adam's tragic race, and I am determined that I shall go down to the grave [and] up into God's heaven mourning for the lost and perishing" (Signposts: A Collection of Sayings from A. W. Tozer, Harry Verploegh, ed. [Wheaton, Ill.: Victor, 1988], p. 196). Pray for the Lord to give that kind of compassion for the lost.