Unus Pro Omnibus

One for all, all for one (Unus pro omnibus, omnes pro uno) is a phrase popularized by Alexander Dumas’ novel The Three Musketeers. The motto defined for the musketeers the loyalty that had been forged between equals: each would stand with the whole regardless of the adversity. As a confession, the motto reminds and spurs mission and camaraderie akin to that used by branches of the United States armed forces (e.g., the Marine Corps and Coast Guard use Semper Fidelis and Semper Paratus respectively).

While mottoes and slogans are useful as a rallying point of communal relationship among equals, the matter differs greatly in an unequal relationship, wherein the greater person has proportional resources or ability while the lesser has diminished. This is especially true of the human-divine context wherein we humans have nothing sufficient to bring for resources before an almighty God. Shortly before His ascension, Jesus made this abundantly clear as He left instructions for continuing the kingdom ministry.

And Jesus came 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 of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. (Mt 28:18–20)

There are four occurrences of “all things” in the passage, showing us that Jesus establishes from whom all authority flows, where to go, what to do, and His level of involvement.

All authority (18)
Before the world was, the preincarnate Son existed with God as God (Jn 1:1), having equal glory (Jn 17:1) and equal involvement in creation (Pr 8:30; Jn 1:3; He 1:2). While for a time, Jesus humbled Himself and acted in submission to the Father (Pp 2:6–8), He completed the work of redemption and was exalted to the highest position (Pp 2:9–10; He 1:3–4) with full restoration of all commensurate rights and privileges of the Godhead. Only in accord with His name and authority are the apostles (and by extension the Church) allowed to act.

All nations (19)
From the beginning, God had selected one people to be His conduit to bless all ethnic groups (Ge 12:1–3) and draw them to Himself (Ge 12:1–3; Is 11:10; 42:6–7; 49:6). Before ascending, Jesus gave beginning instructions where to begin and the extent of their journeys (Ac 1:8). Those first apostles were encumbered by the physical limitations of time and distance, however, the work of Christ was and is passed from one generation to the next in ever-widening spheres.

All things (20)
Christians have a singular message for all nations. We carry with us the warning of certain future judgment and the blessing of atonement made by the Lord Jesus. While many have had a tendency to be simplistic by sharing a bare-bones gospel, asking for a decision, then calling it a day; the actual work is more involved. Notice that the work of making disciples (the active verb phrase in this command) is two-part: baptizing and teaching. To be a believer in Jesus is to be a disciple; to be a disciple of Jesus is to be both baptized and taught. Both are required from the very beginning: there is no such thing as a believer who willingly avoids baptism or teaching.

More to the point here, we need to address the amount of teaching intended for the disciple: enough to observe all things Christ taught. Certainly, this does not mean that a disciple receives the firehouse approach that one would get from a Bible college or seminary, but it does mean that instruction and learning is lifelong. From the earliest opportunity, doctrine is to be inculcated on the novice with the intent of being good stewards of the manifold grace of God (1Pe 4:10).

All days (20)
Jesus promises to be intimately involved in the work from beginning to end without fail. The word always in the above translation is literally translated all the days or all the times. Instead of assigning a date to which we might look for all things would come to an end, He sets our attention on Himself. He goes with us as He did faithfully in the wilderness of Sinai (Ex 23:20–23) lighting our way, guiding our path, and providing the true bread and true drink to refresh and strengthen on the journey (Jn 6:32–33, 53–58).

One for All
We owe our daily existence to God’s providential hand, and every thing that we gain in this world comes from His good hand (Jm 1:17). As a result, any thought that we might offer something needful or of substance is absurd. The kingdom of heaven is not our design, but we enter into the work when we remember first Whose work it is.

Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!

“For who has known the mind of the Lord?
Or who has become His counselor?”
“Or who has first given to Him
And it shall be repaid to him?”

For of Him and through Him and to Him are all things, to whom be glory forever. Amen. (Ro 11:33–36)

The Great Commission: It Just Adds Up

I would dare say that most evangelical Christians have heard of the “Great Commission” and could give one or two points from it—go, make disciples, maybe something about baptism and teaching, but probably nothing else.  I dare say that very few know the entire passage:

And Jesus came and said to them, “All authority in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.  And behold, I am with you always, to the end of the age.”  (Matt 28:18-20)

These instructions given in Galilee are not the entirety of all of Jesus’ final commissioning.  Luke will write of later occurrences wherein Jesus gives more detail, first in Jerusalem:

Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.  You are witnesses of these things.  And behold, I am sending the promise of my Father upon you.  But stay in the city until you are clothed with power from on high.”  (Luke 24:45-49)

then in the proximity of Mount Olivet:

He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority.  But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”  (Acts 1:7-8)

These three passages comprise the fullness of the Great Commission,† each passage giving important information regarding the task given to the apostles. Moving chronologically, notice where Jesus begins—he is the seat of authority.  From this basis, he laid down a definite ongoing plan to the apostles for growth of the Kingdom of God.  There is a call to go, and a command to make disciples through his authority by baptizing and teaching* with an assurance of his ongoing presence.  These men were given an outline for what their lives would be like as they lived before others in the power of the Holy Spirit without explicit instruction as far as the extent of their travel or the practical manifestation of Jesus’ presence.  This passage could be assigned the designation “Great Result” of the faithful proclamation of the gospel.

Moving to the Jerusalem account, Jesus opened their understanding of his death and resurrection and explained that they would be empowered to take his message of repentance and forgiveness to all ethnic groups.  This was not a new concept to the Jews, since the scriptures state that the nations would praise God (Psa 67:3-4; 72:11-17), but the expectation was that the nations would come to Jerusalem (2 Chr 6:32-33).  Jesus now points the apostles outward: Jerusalem is the epicenter of the movement, not the hub.  We can refer to this passage as the “Great Message.”

Lastly, just before he was taken up, Jesus tells the apostles near Olivet that they will finally receive the promised empowerment through the Holy Spirit in order to perform the task he gave them.  The plan was to start from where they were and move out gradually, and thus not overlook any people group.  All would hear the message of the gospel in this controlled thrust.  This passage can be described as the “Great Empowerment.”

Taken together, we can ascertain the Lord’s plan in preparing his disciples to carry the gospel out.  To sum up in mathematical terms, we have:

Great Result + Great Message + Great Empowerment = Great Commission

Jesus gives his Church the task, message, empowerment, authority, and target audience to announce his remedy for sin.  May his glorious gospel go forth as his people make it known.


*  While the Greek word poreuthentes is a participle that can be translated “going / as you go,” Robert H. Mounce makes a case that “Jesus’ instructions are proactive; we are to move out into the world, not simple [sic] make disciples when we happen to be there.”  In other words, Jesus was telling the apostles that they would certainly be going out and, as they went, would make disciples.  See http://zondervan.typepad.com/koinonia/2008/10/the-participle-as-imperative.html.
†  I am reticent to use Mark 16:15-18.  Though verses 9-20 are entirely accurate in the information they convey, it was most likely added later and is nothing more than a brief synopsis of Jesus’ post-resurrection ministry and the later apostolic era.