Intentional Body Life

Intentional body life: fellowship focused on fulfilling the Great Commission

By Jay Wegter

I. The priority of the Great Commission.

A. Jesus commissions His disciples to make disciples of all nations. “And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Mt 28:19-20).

In verses 19-20, the main verb is not ‘go’—instead the emphasis is upon command to ‘make disciples’. “Make disciples” is the main verb. Three subordinate participles are ‘hanging’ upon the command “make disciples.” The sense is: make disciples—going (or ‘as you go’), baptizing and teaching.ⁱ

Baptizing and teaching is the means by which the disciples are to be made. “Baptizing” here refers to the initiation of disciples into repentance and submission to the authority of Jesus Christ, the reigning Lord of the world. (Christ’s lordship is unfolded in texts such as Psalm 2; Hebrews 1:1-3; and Daniel 7:13-14). The ‘teaching’ that Christ’s disciples are to do reproduces what Jesus Himself has done in them (Mt 12:38). We are to make disciples by teaching. This ‘teaching’ is especially personal teaching as takes place in disciple-making relationships (become adept at admonishment/exhortation Rom 15:14).

Traditionally the Great Commission has been interpreted as sending money and missionaries overseas. But the emphasis of the sentence is not on ‘going’, but on making disciples. The commission is not fundamentally about doing missions ‘out there somewhere’. The point being stressed in the verses is all of Christ’s disciples have been commissioned by their Lord be engaged in disciple-making. Thus, disciple-making is the normal agenda and priority of every church and every Christian disciple—the world is the scope of this commission.ⁱⁱ

We would not want to stop sending out missionaries, but we must also see disciple-making as our central task in our homes and neighborhoods and churches. It is binding upon all of Jesus’ disciples to make others what they themselves are—disciples of Jesus Christ.ⁱⁱⁱ This cannot be done from a pulpit or lectern, close relationships are needed. B. A true disciple is a disciple-maker; not just a member of an institution. The error which erodes our ability to carry out the Great Commission is as follows: we are captive to entrenched traditions long practiced—religious forms which can be an excuse for not fulfilling our Lord’s command to make disciples. As a result our focus has shifted away from our main task and agenda of disciple-making as the heart of ministry. Faithfulness to the church has been redefined, dumbed-down if you will from obeying the Great Commission to simply ‘my ministry is to perpetuate the church institution.’ⁱᵛ In order to fully embrace the Great Commission, it will require a mind-shift about the nature of ministry: are we growing people who are disciple-making disciples of Christ? Our need for a mind shift concerning the nature of ministry is captured in the following phrases:

1. From running events and programs to building and training people
2. From utilizing people to growing people (shift away from church `volunteers')
3. From filling gaps to equipping new workers to serve
4. From solving problems to helping people make progress as disciples
5. From clinging to staff ministry to developing lay team leadership
6. From focusing on church policies to forging ministry partnerships
7. From seeking numerical growth to desiring gospel growth in believers

This mind shift, which moves the church corporately into the Great Commission cannot be achieved through superficial change, or implementing small groups. Small groups are not the issue. The small groups (or home fellowships) need to be TRAINING groups, trained on how to read the Bible, pray with each other, work on spiritual growth, and live as a disciple-making disciple of Christ. Without this drive and focus small groups have a very minimal role in fulfilling the Great Commission. It always comes back to the issue of ongoing, continuous training aimed at the biblical vision to see ALL the members of the church discipled (brought to spiritual maturity, Colossians 1:28-29).

Traditionally church members tend to think about church involvement in terms of jobs: usher, Bible study leader, Sunday school teacher, treasurer, trustee, board member, elder, worship leader, nursery worker, money counter etc. The implication of this way of thinking is for members of the congregation to think that if all the jobs are taken then there is really nothing for me to do in church. The member is reduced to a passenger or spectator.ᵛ Takeaway principles: we won’t fulfill the Great Commission without a ‘mind shift’. If the real work of God’s people is people work—the prayerful speaking of His Word by one person to another—then the jobs are never taken. How we need this ‘mind shift’ in our thinking, for the opportunities for Christians to minister personally to others are limitless (examples include hospitality, helps, etc.).

II. The gospel is the focal point of what God is doing in the world.

A. There is nothing more vital than what God is doing in the world by means of the gospel. His plan will determine the destiny of every individual. We therefore need to recapture the radicalism of Jesus: “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God” (Luke 9:60). Radical identity with Christ makes us radically identified with Christ’s plan, purpose, and mission in the world. The growth God is looking for is growth in people—the growth and development of believers. The growing vine Jesus spoke of in John chapter fifteen is made up of individual born again believers, grafted into Christ by His Word and His Spirit, and drawn into mutually edifying fellowship with one another.

But, ‘people growth’ only happens through the power of God’s Spirit applied to people’s hearts. This can happen as we speak the Word to someone, in small groups, large groups, over a backyard fence, over dinner, over morning coffee, on the patio, in formal or informal Bible study—or even in speaking a Scripture-based truth without even referring to the Bible. The contexts are nearly limitless, but what happens in edification is always the same: a Christian brings a truth from God’s Word to someone else, praying that God would make that word bear fruit through the inward working of the Spirit—that’s ‘vine work’ (gospel growth in individual believers), all else is trellis (or church ‘infrastructure’ supporting the vine).ᵛⁱ B. The Spirit is at work through the gospel at every stage of growth. The gospel by which we were saved is the source of our being built up daily. “Because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel, which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth” (Col 1:5-6).

The gospel keeps growing people after initial salvation (1:9-10). “For this reason also, since the day we heard it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding and that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:9-10).

It’s interesting how little the Bible says about numerical church growth and how much the Word of God says about gospel growth of individuals. Gospel growth produces growth in the knowledge of God which causes believers to bear fruit in their lives (1:9-10). Gospel growth (or gospel formation) focuses upon the progress of the Spirit-backed Word of God as it makes it progress in the world—believer by believer. The vine is Jesus and we are grafted into Him to bear fruit for God.ᵛⁱⁱ C. Who really does the vine work of Colossians 1:28-29? Answer: we teach the priesthood of all believers (a biblical truth recovered since the Protestant Reformation). But if the truth be known; most church members are little more than spectators. As a result, we have centralized pastoral ministry and care and settled for a passive laity. What is a true disciple of Christ? “And He summoned the multitude with His disciples, and said to them, ‘If anyone wishes to come after Me, let him deny himself, and take up his cross and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it’” (Mk 8:34-35).

To be a disciple is to be a slave of Christ and to confess His Name openly before others. “Everyone therefore who shall confess Me before men, I will also confess him before My Father who is in heaven. But whoever shall deny Me before man, I will also deny him before My Father who is in heaven” (Mt 10:32-33). Thus, the call to discipleship is a call to confess (as our lifestyle) our allegiance to Jesus in the face of a hostile world, to serve Him and His mission whatever the cost (Lu 9:60). The Great Commission makes this calling clear: to be a disciple is to be a disciple-maker.

The world watches our goings and comings: we may attend church, read and pray during the week, attend a Bible study—BUT, would someone observing from the outside say: “Look: there is someone who has abandoned his life to Jesus Christ and His disciple-making mission?” In the book of Acts we see this confession of Christ and allegiance to Him being worked out in practice, in the face of opposition and persecution. All disciples regarded themselves as “servants” of Jesus (see Acts 4:29-31).ᵛⁱⁱⁱ D. The basics of body life as an intentional fulfillment of the Great Commission are as follows: Each working part makes the body grow with a growth from God. It builds itself up in love (Eph 4:15-15). That is our premise: we must see body life in Christ as existing to corporately fulfill the Great Commission. That ‘vision’ of the purpose of body life must inform all we do. The picture in the body metaphor is that all the different parts of the body are fulfilling their proper role and function (but each one is speaking the truth in love). There are countless contexts for the ministry of mutual edification; but all of the members “speak the truth in love” to one another.ⁱˣ

“Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (Col 3:16). What ensues when Christ is dwelling in your hearts with thankfulness is: godly encouraging speech to one another. In this case, teaching and admonishing—this is the heartbeat of discipleship. Teaching, admonishing, instructing one another is to be the normative activity of the body (Rom 15:14; Heb 3:12-13; 10:24-25).

This means that God wants all Christians to be regularly speaking to each other— urging and encouraging each other to stick with Christ (Heb 10:24-25). The central purpose in getting together is mutual encouragement. Spur others on to love and good deeds as we wait for Christ. How can this happen without us opening our mouths and speaking to one another? This cannot possibly happen without us speaking to one another.ˣ This means fellowship is not an end itself—in other words: merely the fulfillment of social needs. Our fellowship is unto the building up of the body of Christ unto a mature man (Eph 4:12).ˣⁱ

In doing our part of edifying our brother, we make our contribution for the good of others (1 Cor 12:7). “Let all be done for the building up” (1Cor 14:26). We are to pursue the same goal—edify the congregation in love which takes place through speech whether word of exhortation, encouragement, or admonition. We all are to edify—to build—we are all urged to abound in the work of the Lord (1 Cor 15:58).

E. All believers are to live a lifestyle of evangelism—this is essential to the fulfillment of the Great Commission. “But sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account of the hope that is in you, yet with gentleness and reverence” (1 Pet 3:15). The Thessalonian believers are an example of the Great Commission. They manifested deep conviction and they were imitators of Paul (1 Thess 1:5-10). As a result, the Thessalonian converts became missionaries without joining a mission agency.ˣⁱⁱ Paul calls ordinary believers to be imitators of him (1 Cor 4:16; 11:1). Every believer is to be a disciple, and every disciple is to have Paul’s orientation: the glory of God in the salvation of others. The Christian without a missionary heart is an anomaly. A lifestyle of evangelism involves alertness regarding opportunities with unbelievers (Col 4:4-6). Disciples of Christ have a missionary heart which will manifest itself in a readiness to pray for the lost, to be engaged in gospel outreach, and to use hospitality for the sake of evangelism.ˣⁱⁱⁱ

Takeaway principles: The gospel keeps growing people after initial salvation The Spirit is at work through the gospel at every stage of growth. The gospel by which we were saved is the source of our being built up daily. Gospel growth produces growth in the knowledge of God which causes believers to bear fruit in their lives (Col 1:9-10). Gospel growth (or gospel formation) focuses upon the progress of the Spirit-backed Word of God as it makes it progress in the world—believer by believer. God wants all Christians to be regularly speaking to each other—urging and encouraging each other to stick with Christ (Heb 10:24-25). The central purpose in getting together is mutual encouragement unto spiritual maturity. Spur others on to love and good deeds as we wait for Christ.

III. God’s pattern for the body through Christ has a very specific purpose—to build up the redeemed unto the unity of the faith and the knowledge of the Son of God—out of which flows fruitfulness and spiritual maturity (Eph 4:12-13).

ˣⁱᵛ “And He gave some as apostles, and some as prophets, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:11-13).

A. The unity of the faith is the content, or fruition of the gospel in its most complete form—especially as it is lived out ‘incarnationally’ by believers who are properly taught to faithfully carry out the work of service (4:12).ˣᵛ The redeemed are to be built up unto the true knowledge (Grk. epiginosko) of the Son of God (4:13). This is the knowledge of Christ Himself as the embodiment of God’s treasure, and as the Source Person/Supplier of all the church needs (Col 2:3; Eph 1:18; 3:8).ˣᵛⁱ

John MacArthur notes from Ephesians that the deep knowledge of the Son of God is only attainable by prayer, study of the Word, fellowship with Him, mutual edification, and obedience.ˣᵛⁱⁱ Yes, the church grows by the action of Christ on its behalf, but we must understand that Christ is working to accomplish this end through the activity of each member. The fact that Christ causes the growth of the body in no way negates the efforts of the believers in building the body.ˣᵛⁱⁱⁱ

B. Christ exerts a unifying action of spiritual growth by means of His working through ‘every joint which He supplies’ (4:16). “But speaking the truth in love, we are to grow up in all aspects into Him, who is the head, even Christ, from whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love” (Eph 4:15-16).

As each ‘joint’ (member of the body) exercises Christ’s gift for ministry there is a “chain reaction” produced by Christ among His servants. The whole body is built up, and love be becomes the atmosphere.ˣⁱˣ In the process of mutual encouragement and the responsibilities of edification exercised, each part is playing the role for which it was appointed. Love becomes the air that is breathed. Christ imparts His risen life within the congregation.ˣˣ It is in this manner that the body engages in the corporate experience of Christ. This means that our Christian fellowship does not exist for social needs alone. The communion of the saints has the aim of building up and equipping one another to fulfill the Great Commission. We are to be ever conscious of the fact that Christ is our life individually and corporately.

C. The phrase, “every joint supplies” conveys a much needed truth about the function the body. Christ holds the body together, He makes it function, but He does so ‘by that which every joint supplies.’ The Spirit of Christ, working through the gifts, provides a flow of ministry that produces growth.ˣˣⁱ The scriptural description of the function of the local church is glorious and desirable, but it requires that the members of the body embrace Christ’s pattern for the church with whole-hearted enthusiasm and obedience. In order to realize Christ’s pattern, each individual part of the body must come in close enough contact with other members that their gifts result in growth. Christ facilitates the effectiveness of the gifts in mutual ministry, but the gifts cannot work EXCEPT by close relationships of genuine spiritual ministry.

D. In order to cultivate close relationships with the brethren we will have to overcome some of our hesitancy and fears. This is possible through the gospel. Instead of choosing distance from others in an effort to guard our own hurts, concerns and vulnerabilities, we have ‘permission’ through the gospel to draw close to other forgiven sinners. As we saw in our last lesson, the imputation of Christ’s righteousness to us in justification is the basis for intimate relationships within the body of Christ. The Lord has given us everything we need to have close fellowship those who also have life in Christ.

This is a revolutionary truth: God cannot work to unify and mature the members of the body where relationships are not close. No genuine progress in the growth of the body takes place unless each member in union with other members responds to the direction of Christ the Head who rules the body by His Word. An obedient response to Christ means that each part of the body is doing exactly what it was designed to do.

In summary, in order to experience growth unto a mature man, the body must hold fast to its Head and the body must be committed to the pattern of mutual ministry set forth by Christ (Col 2:19). Every individual member is to stay close to Christ and faithfully use his spiritual gift in close contact with other believers. Through this ministry, the Lord’s power will flow for the building up of the body in love (Eph 4:16).ˣˣⁱⁱ

E. Thus, the process of the church growing and consolidating itself in love is dependent upon the interrelatedness of the parts of the body. When each part works properly; the body receives what it needs.ˣˣⁱⁱⁱ This is the glorious truth of Christ’s sufficiency in His body—a truth that is all too rarely understood and practiced. In support of this truth, John MacArthur brings out an emphasis in the Greek. The use of ‘growth’ in the middle form: “causes the growth of the body” (4:16) means that the body under Christ’s direction and empowerment produces its own development. In other words, growth takes place through “resident dynamics” and not through outside forces. The vital power within causes growth as the church builds itself up in love. Christ’s power is now at work through each individual believer to produce a resident dynamic—giving the body of Christ what it needs—producing its own growth. Application: As our lesson continues, we will discover how we may more fully adopt this mindset above—that the body produces what it needs through the sufficiency of Christ working through its individual members. For indeed, since this is Christ’s pattern for His church, it must inform how and why we ‘do church’.

F. Does the normal Christian life include disciple-making? Yes! To suffer with Christ for the sake of the gospel is the gift of grace given to every believer (see Phil 3:7-9; 1:6-11; 3:9-10). To live this way is the lifestyle “worthy of the gospel” itself (1:27-30). “Do all things without grumbling or disputing; that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I may have cause to glory because I did not run in vain or toil in vain” (Phil 2:14-16). To embrace a lifestyle worthy of the gospel is to possess the goal of being shining beacons (Phil 2:15). “Holding fast to the gospel” means as partners with Paul, speaking out for its defense and confirmation.ˣˣⁱᵛ

“Gospel partnership” is the normal Christian life. Standing together united in the gospel in this ‘corrupt generation’—longing, striving, working, to see the gospel be defended and proclaimed –and bravely coping with the conflict, struggle and persecution which inevitably follow. In view of our Lord’s mandate, there aren’t really two classes of Christians: gospel partners and then spectators. No, we’re all in it together—all partners for the gospel. Even in secular organizations, membership demands something more than passivity and consumerism.

In the local church every member is to be a partner in ‘vine work’ (the building up of the saints to maturity). Leaders, pastors, and elders are responsible to teach, warn and encourage. They are foremen, organizers, guardians, mobilizers, teachers and models. They provide the conditions under which the rest of the partners can get on with the vine work of prayerfully speaking God’s truth to others. But at a profound level—pastors and elders are also just partners in this divine commission to advance the gospel.ˣˣᵛ

G. Here are just a few of the ways you may begin to prayerfully speak the word of God to others: as an introduction to sharing the gospel, ask an unbeliever “what has gone wrong with the world?” Come alongside a fellow believer and offer to pray for their teen son or daughter in school. Start studying a Christian book with another believer. Write a letter of encouragement. Write to an inmate. Call an elderly friend and pray on the phone with them. Meet with another believer and talk about the Sunday message. Look for ways to share with others how the Scriptures are changing your life (perhaps how Ephesians chapter five has turned your marriage around). Ask a “How can I pray for you?” Ask, “What is the Lord doing in your life?” Ask, “What spiritual battle fronts are you facing?” “What ministry burdens and opportunities are on your mind and heart?”

All of these are examples of prayerfully bringing the Word into lives of other believers. The contexts are so numerous: a group gathering, a dinner, over the backyard fence, or over the phone. Everyday ministry is how we decentralize pastoral ministry (Eph 4; Titus 1:9; 2:3-4; 1 Cor 15:58). Our N.T. ecclesiology demands that every believer be involved in vine work. Takeaway Principles: As each ‘joint’ (member of the body of Christ) exercises Christ’s gift for ministry, there is a “chain reaction” produced by Christ among His servants: the whole body is built up, and love be becomes the atmosphere. Christ facilitates the effectiveness of the gifts in mutual ministry, but the gifts cannot work except by close relationships of genuine spiritual ministry. In order to cultivate close relationships with the brethren we will have to overcome some of our hesitancy and fears. This is possible through the gospel. No genuine progress in the growth of the body takes place unless each member in union with other members responds to the direction of Christ the Head who rules the body by His Word. An obedient response to Christ means that each part of the body is doing exactly what it was designed to do.

CONCLUSION: For further reflection—in order to keep our ‘mind shift’ on track, let us consider that God’s “plan of the ages” (His eternal purpose) is to glorify Himself through the Church (Eph 3:10-11). This begs the question, “What has to happen in order for the church to reveal the glory of Christ?” The answer in brief is twofold. First we must “sanctify Christ as Lord in our hearts” fully acknowledging that He bought the church, He owns the church, He is its ultimate Shepherd/Pastor, and He rules the church by His Word. Therefore the church is not ours to shape as we please. And second, if we are to grow a church pleasing to God (a church which reveals the glory of Christ); then we will have to pay closest attention to Christ’s pattern for His church revealed in His Word. Only by obedience to Christ’s pattern for His church—the Great Commission (personally teaching disciples to obey the Word of Christ unto spiritual maturity) will men and angels behold the glory of God in the church (Eph 3:10-11).

DISCUSSION QUESTIONS:

1. Sound doctrine is the foundation of a godly life and the basis of ‘good fruit’ (locate the exhortations to sound doctrine in the Pastoral epistles). Describe some of the pitfalls of attempting to disciple others without laying a foundation of solid biblical doctrine?
2. Discipleship is training in righteousness (2 Tim 3:16); learning obedience (Mt 28:20). Explain why the integrity of heart (godliness) of the disciple-maker is so important. (Hint: the discipler ‘models’ holiness to be imitated, there will be as much ‘caught’ as taught.)

3. Why is the relational, soul-care, nurturing approach to discipleship a far more effective vehicle of training than the programmatic, lecture approach? (see 1 Thess 2:3-14.)
4. By establishing the training grid of: conviction (sound doctrine), character, and competency (in communicating the Word of God), you will best be able to keep progress in disciple-making on track and on schedule. Why would such a clear path to spiritual maturity be a vital factor in remaining on course in a timely fashion? (see Heb 5:11-14.)

5. Doing God’s work, God’s way is by making disciples capable of making disciples. Having a plan to bring a disciple to maturity is essential. Explain why intentionality (conviction, character, etc.) is so essential to the multiplication of disciples? (See 2 Tim 2:2ff.)
6. Why is the following true, and how is it demonstrated in our approach to ministry? “Churches don’t make disciples; disciples make disciples.”
7. Disciples find their place of usefulness in the body through discipleship. One’s ‘ministry calling’ is mediated through disciple-makers who plug them in, unleashing them to ministry. Describe how this biblical formula for usefulness would provide momentum to move the body of Christ toward a fully ministering laity (every part of the body doing its part) (Eph 4:12-16).

8. The more Christ-like a disciple, the more he will want to pour his life into others in love and service. A growing disciple will not be an ‘end-user’ (or consumer), but will strive to reproduce himself. Explain why receiving the Lord’s love is ‘reflexive’—God’s love received through Christ produces the ‘reflex’ or desire to invest in others (1 Jn 4:10-19).
9. When believers make sacrifices in order to see others grow, saints are transformed in the process. Describe how disciple-making produces a ‘chain reaction’ of edification which is unleashed in the body (see Heb 10:23-25).

10. Do you see all of your relationships as existing to move others closer to Christ? What passages of Scripture could be studied and meditated upon in order for you to embrace this ‘mind shift’ concerning your relationships? (HINT: Eph 4:14-16, etc.).

End Notes:
i Colin Marshall and Tony Payne, The Trellis and the Vine, pp. 11-12
ii Ibid, p. 13
iii D. A. Carson in Payne, p. 13. Carson in, Expositor’s Bible Com, p. 596
iv Marshall, p. 15
v Ibid, p. 26
vi Ibid, pp. 38-39
vii Ibid, pp. 36-37
viii Ibid, pp. 42-43
ix Ibid, pp. 44-45
x Ibid, pp. 46-47
xi Ibid, pp. 48-49
xii Ibid.
xiii Ibid, p. 52
xiv John MacArthur, N.T. Commentary on Ephesians, p. 156
xv Ibid.
xvi Ralph P. Martin, The New Bible Commentary, p. 1116
xvii MacArthur, N.T. Commentary, p. 157
xviii Ibid, p. 161
xix Martin, p. 1116-1117
xx Ibid.
xxi MacArthur, p. 162
xxii Ibid.
xxiii A. Skevington Wood, NIV Commentary, p. 771
xxiv Marshall, pp. 61-65
xxv Ibid, pp. 66-67