Companionship in Missions

Introduction to Trinity Baptist Church's Missions Policy

0:00 This tape contains the tenth lesson in which I have been seeking to articulate the missions policy of Trinity Baptist Church. This was originally given in the adult class of Trinity Baptist Church on October the 1st, 1989. However, the recording equipment was not functioning, and we discovered this later on, and the manager of the Trinity pulpit asked me if I would be willing to put the basic material from that class onto tape so that there would be the complete series of tapes dealing with the articulation of our missions policy. So it is important to understand that what you are hearing is not a real live class. There will be no interaction with the members of the Church since I am taping this in an empty room. Furthermore, I will be giving just the basic biblical data, and the class time, of course, will be much shorter. From the very beginning of our life together as a congregation, as we have mentioned at the beginning of other classes, we have sought to have an involvement in the missionary enterprise as outlined by Matthew 28, 18-20.

1:22 And then in 1987, the elders at an elders' retreat sought to formulate our present understanding of the missions policy of our Church and to articulate that policy in a succinct way. I am presently seeking to set before the congregation the seven major categories of that missionary policy as defined by the elders in February. I am presently seeking to set before the congregation the seven major categories of that missionary policy as defined by the elders in February. Thus far, we have covered four of these seven areas.

2:00 The identity of the major task of missions was the first area. Secondly, the authorization and warrant for undertaking the work of missions. Thirdly, the practice and policies of interchurch cooperation in the work of missions. And then fourthly, the selection and preparation of men to send as missionaries.

The Fifth Category: Companionship in Missions

2:22 And now in this particular chapter, I would like to ask you to state whether or not you have an idea of the mission of your church. If not, do not. And now in this particular section, I would like to ask you to set before the congregation of the leaders in February. And now in this particular section, I would like to set before the congregation of the mission of your church.

2:24 lesson, we take up the fifth category of concern, namely what we have chosen to call companionship or teamwork in the work of missions. Now, the precise area of concern is best brought into sharp focus by the question, should a man undertake the work alone, or should it be undertaken with fellow workers or at least one ministerial companion? Now, as we seek to answer this question from the Word of God, we need to remind ourselves that God's will is discovered in His Word, not only by explicit precepts, but also by precedents that are set and by principles that are embodied in concrete situations. We see these three lines, of the will of God being known in the life of our Lord Himself. You will remember that in the wilderness temptation, when He was tempted by the devil to cast Himself down from the pinnacle of the temple, He answered and said, It is written, You shall not tempt the Lord your God. And here our Lord indicates that He knew the will of His Father from that particular precept which said,

3:46 You shall not tempt. But then our Lord also, in dealing with others, indicated that He expected them to know the will of God from precedents that were set in Scripture. For example, when the Pharisees were accusing Jesus of breaking the Sabbath, He sought to answer their charge by saying to them, Did you never read what David did? And then He cites the incident when David took of the sacred bread, in the sacred place which ordinarily was set apart only for the priest, and he and his fighting men ate it in that particular set of circumstances. Clearly, our Lord expected that thoughtful readers of Scripture would learn from this precedent that it is the will of God in certain circumstances to set apart not His moral law, but some of the extensions of the law of God. Therefore, some and many many現在 warned of the recycling of this precept of their kings to the temple. I do find Joseph's works wonderful, as has been documented from thebieswithin顧 finance from John 1, verse 1 to 2, 50 to 56.

4:55 They are fuerity. He used them on the spreads of Divine authority, and the androgyne of many his efp public miracles. Lord Jesus did not choose one among them and one among them. When this was long established, evenith Suite 1, the Será och人 there's nothing about such a precept that is the old testament, that is, the teaching of the life of the devil.

5:07 However the early rows of theires of its finallyτά he Theo and projects,ulu enlightens, that God is God. Now I want to move to a chemical subject, on the noble fact that one that is extremely Timothy 5. We find the Old Testament legislation concerning not muzzling the ox when it treads out the corn to be a clear Old Testament law which embodied a principle, and the principle is that the person who threshes ought to thresh in hope of reward, and this in turn is used to buttress and underscore the rightness and the propriety of those who preach the gospel living of the gospel. So it's important for us then as we come to this question of companionship or teamwork in the work of missions to look not just exclusively or even necessarily for some explicit precept to give us light on the path of duty, but it may well be that in the area of precedent, we will have a greater deposit of the revelation of God's will. Now we'll do what we have done in the previous lessons and group certain scriptures into specific groupings and then seek to extract the principle from them and then move on to the next group of scriptures. Now the first group of scriptures are those which relate to our Lord's activity in choosing and commissioning first of

Precedent 1: Christ Sending the Twelve and the Seventy Two by Two

6:34 all. The first group of scriptures is the 12 and then the 70. We read in Matthew 10 and verse 1 concerning the 12, he called unto him his 12 disciples and gave them authority over unclean spirits to cast them out and to heal all manner of disease and all manner of sickness. And then in Matthew 10, 2 and following, we have the record of who the 12 were and specifically what the Lord commissioned them to do. And then in Matthew 10, 2 and following, we have the record of who the 12 were and specifically what the Lord commissioned them to do. But in Mark's gospel, in the parallel passage, chapter 6 and verse 7, we read, and he called unto him the 12 and he began to send them forth by two and two, and he gave them authority over the unclean spirits, etc. And then in Luke chapter 10, verses 1 and 2, we read, now after these things the Lord appointed 70 others and sent them two and two. Before his face into every city and place whither he himself was about to come. Now with this grouping

7:43 of scriptures, we ask the question, what is the obvious precedent set by our Lord in the temporary mission of the 12 and of the 70? And the answer is obvious on the surface of these texts. It is that he sent them two by two. And he did so because he wanted to make sure that they were even in the midst of great need, a need demonstrated by the fact that in both of these instances, in Matthew 9, the end of the chapter, prior to the commissioning of the 12, Jesus said, the harvest is plenteous, the laborers are few, pray the Lord of the harvest to send forth laborers. Likewise, in Luke chapter 10 and verse 2, after commissioning the 70 and sending them out two by two, we have a similar statement from our Lord. The harvest indeed is plenteous, the laborers are few, pray ye therefore the Lord of the harvest that he send forth laborers into his harvest. So what is clear in this first group of passages is that our Lord chose to send out these evangelists on these temporary ministries. They were limited in time and in scope, but he sent them out two by two.

9:04 Not because there was a plethora of workers and because the harvest was relatively small and therefore they could afford the luxury of companionship in the work to which they were commissioned, but in spite of a harvest that was greater than the number of laborers, our Lord still sent them two by two. Now Bishop Ryle, in his expository thoughts on the Gospels, has a most interesting comment. With reference to this account in Mark 6, I quote now Bishop Ryle, page 113 of his expository thoughts on the Gospel of Mark. It is probable that this principle is not sufficiently remembered in the Church of Christ in these latter days. The harvest is undoubtedly great all over the world, both at home and abroad. The laborers are unquestionably few, and the supply of faithful men far less.

Precedent 2: Companionship in the Book of Acts (Antioch and Samaria)

10:04 than the demand. The arguments for sending out men one by one under existing circumstances are undeniably strong and weighty, but still the conduct of our Lord in this place is a striking fact. And so the good bishop recognizes that pragmatism must not determine the answer to the question of companionship or teamwork in the work of mission. The second group of passages is found in the book of Acts. As we continue to address this specific question, should a man undertake the work alone, or should it be undertaken with fellow workers or at least one ministering companion, we turn to the second grouping of biblical passages. And they are found first of all in Acts chapter 11, verses 19 through 26, and then several portions of Acts

11:16 chapter 8. Acts 11 and verse 19. They therefore that were scattered abroad upon the tribulation that arose about Stephen traveled as far as Phenicia and Cyprus and Antioch, speaking the word to none save only to Jews. And then we have the account of the housemaid and the housemaid of the housemaid, or this name is Ishmael.

11:34 of these men, unnamed men, but a group of them, at least two of them, for it's in the plural, spoke the word of God to Greeks, preaching the Lord Jesus, and how God blessed their labors, and many were converted. And then we read in verse 22, And the report concerning them came to the ears of the church that was in Jerusalem, and they sent forth Barnabas as far as Antioch, who, when he was come and had seen the grace of God, was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. For he was a good man and full of the Holy Spirit and of much faith and much people was added unto the Lord. And he went forth to Tarsus to seek for Saul. And when he had found him, he brought him to Antioch, and it came to pass that even for a whole year. They were gathered together with the church and taught much people, and the disciples were called Christians first in Antioch. And now the second passage in this second grouping is found in Acts

12:46 chapter 8, verses 4 through 8. They therefore that were scattered abroad went about preaching the word. This refers, of course, to the scattering of the church at Jerusalem after the great persecution. That the apostle Paul led, in particular, after the death of Stephen. And Philip went down to the city of Samaria and proclaimed unto them the Christ. And the multitudes gave heed with one accord to the things that were spoken by Philip when they heard and saw the signs which he did. And then we have an account of the miraculous signs and wonders wrought by Philip and the resultant joy in that city. Now turning to verse 14 of Acts 8.

13:34 And when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who when they were come down, prayed for them that they might receive the Holy Spirit. Then laid they their hands upon them, and they received the Holy Spirit. And then down to verse 25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.

14:08 Now again, we ask the question, what are the precedents in these two groups of passages, or this one group of passages found in Acts 11 and in Acts 8? Well, when the class was originally held, the people perceived these principles, and I'm reducing them to these statements. 1. That there were exceptional circumstances which dictated a one-man initial thrust of the gospel, or it was clear that for an exploratory visit it might be proper to send out one man. In Acts chapter 8, the persecution that arose after the death of Stephen drove people out of Jerusalem, and under those unusual circumstances, dictated by unavoidable providences, Philip, apparently alone as a servant of Christ, went to Samaria and preached the word of God. Likewise, when the church at Jerusalem heard of the work of God in Antioch, they sent an

15:22 individual man, Barnabas, to go up on an exploratory mission to the church at Antioch. And so we learn that the church in Antioch was declared the work of God in Antioch by the church of Jerusalem. So, when the church heard that the church in Antioch was going to be the work of God in Antioch, they sent an individual man, Barnabas, to go up on an exploratory mission to the church at Antioch. from the precedence in these passages that either exceptional circumstances may dictate a one-man initial thrust of the gospel, or sending one man on a specific temporary exploratory mission may be perfectly appropriate. But then there is a second principle embodied in this group of text, and it is this, that sustained ministry and even exploratory visits and initial thrusts should be undertaken by at least two or more servants of Christ when this is possible. We see in the passage in Acts 11 that after the initial assessment of the work at Antioch, Barnabas sent for Saul, and it was Saul and Barnabas, who were together for a whole year teaching the word of God there in Antioch under the blessing of God.

Precedent 3: Companionship Amidst Unity and Disunity (Paul and Barnabas)

16:33 Likewise, in Acts chapter 8, even for the exploratory mission from Jerusalem up to Samaria, the church chose to take two of its choicest and most discerning men, Peter and John, to send them up to see what God was doing there in Samaria through the labors of the church. So we recognize that there is indeed flexibility, but that the overall thrust of these passages indicates that it is God's will and purpose that under ordinary circumstances for any sustained ministry, whether of evangelism or the establishment of the church, that the servants of God should work in pairs or in teams. Now we come to the third grouping of texts, and these texts are found in Acts 13 and in Acts 15. I read first of all from Acts chapter 13, verses 2 through 4. Speaking of those prophets and teachers at Antioch, Luke writes, And as they ministered to the Lord and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto.

17:54 I have called them. Then, when they had fasted and prayed and laid their hands on them, they sent them away. And now in Acts 15, we have the record of Paul and Barnabas ready to go out on another missionary journey, but coming into sharp disagreement over whether or not John Mark was a suitable companion. Now, it's interesting in this passage how the principles, which are highlighted in an entirely different context from that of Acts 13.

18:29 In Acts 13, five of the prophets and teachers in a harmonious situation are praying and waiting upon God, and God speaks either by a prophetic utterance or in some other way not revealed to us explicitly in Scripture, and he makes known that he is separating these two men to go forth into the work of missions, Saul and Barnabas. Now, in the setting in Acts 15, an entirely different climate. Verse 36, And after some days Paul said unto Barnabas, Let us return now, and visit the brethren in every city wherein we proclaim the word of the Lord, and see how they fare. And Barnabas was minded to take with them John also, who was called Mark. But Paul thought not good to take him with them, who withdrew from them from Pamphylia, and went not with them to the work. And there arose a sharp contention, so that they parted asunder one from the other. And Barnabas took Mark with him, and sailed away to Cyprus.

19:32 But Paul chose Silas, and went forth, being commended by the brethren to the grace of the Lord. And he went through Syria and Cilicia, confirming the churches. And then the beginning of Acts 16, we see how coming to Derbe and Lystra, he takes to himself another companion. In the person of Timothy.

19:55 Now the question we address to this third group of text is this. What is the clear precedent, both in the context of spirit wrought unanimity, and spirit grieving disunity? And you'll see the significance of those terms. Acts 13 is a context of spirit wrought unanimity, in which context the Holy Spirit says, separate me Paul and Barnabas.

20:22 In Acts 15, in a context of spirit grieving disunity and sharp contention, it is interesting that we have, in response to that question, no indication of bypassing the two-by-two principle. While Barnabas and Paul cannot agree as to John's suitability, they are agreed that neither Paul nor Barnabas should go forth to the work alone. And so Barnabas takes Mark with him. There's no indication that his action had the official sanction of the church.

21:00 It may be that certain church members sided with Barnabas, and that the church there at Antioch experienced what we would call today a minor split. We do not know. But one thing is clear. It is clear that Paul and Barnabas were so committed to the two-by-two principle that even in this rather nasty context.

21:21 We find the account of Barnabas going off with Mark, and Paul going off with Silas, being commended by the brethren to the work of God, and then a short time later, taking another person into this missionary party, namely Timothy. And then we come to the fourth and final grouping of passages. And these also are found in several portions of the book of Acts. First of all, Acts 1.

Precedent 4: Paul's Consistent Companionship

21:50 1. And 2. 1. 2.

21:54 3. 4. 5. 6.

21:59 7. 8. 9. 10.

22:03 11. 11. 12. 13.

22:07 14. 15. 16. 17.

22:11 18. 19. 20. 21.

22:15 22. 22. 23. 24.

22:19 25. 26. And then verse 40 of the same chapter, 1540, But Paul chose Silas, and went forth being commended by the brethren to the grace of the Lord. And then chapter 17 and verse 15, But they that conducted Paul brought him as far as Athens, and receiving a commandment unto Silas and Timothy that they should come with all speed, they departed.

22:49 And then chapter 18 and verse 5, But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ. And then chapter 18 and verse 18, And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila, having. shorn his head in sanctuary, for he had a vow. And then chapter 20 and verse 4, And there accompanied him, that is, Paul, as far as Asia, Sopater of Berea, the son of Pyrrhus, and of the Thessalonians, Aristarchus and Secundus, and Gaius of Derbe, and Timothy of Asia, Tychicus, and Trophimus. Now, to this group of text, we ask the question, what is the obvious principle holding all of these passages together? And the answer is this, that even a man of Paul's great stature always had a companion or a team of fellow laborers with him. Now, think of the apostle Paul.

24:12 Think of his true stature before God. Think of his stature and his credibility before the eyes, of the early church. And yet, Paul never sought to be that man who rides on a white horse with a black mask and shoots silver bullets, whom many of us came to know in our childhood as the Lone Ranger. When Paul went forth to serve the Lord in the missionary enterprise, no one could ever say, the Lone Ranger rides again.

24:47 Paul was no Lone Ranger. And in all of these instances, in this fourth group of texts, we see his deep concern that he be found in a companionship of labor with at least one and many times more than one fellow worker with him in those missionary endeavors. Again, I quote from Ryle, who, speaking on the passage in Mark 6, goes on to say, in addition to what I previously quoted, the fact that there is hardly a single case in the Acts of the Apostles where we find Paul or any other apostle working entirely alone is another remarkable circumstance. It is difficult to avoid the conclusion that if the rule of going forth two and two had been more strictly observed, the missionary field would have yielded, larger results than it has. Now, here the good bishop is saying that God is setting forth in this universal apostolic practice a rule. I go over the words again with you.

Concluding Observations and Application to Trinity Baptist Church

26:06 It is difficult to avoid the conclusion that if the rule of going forth two and two had been more strictly observed. And so one must not simply write off these perspectives, as the fruit of a simplistic, naive biblicism. Surely, if we believe that the scriptures are the sufficient and the only rule of faith and of practice, then in answer to the question, should a proven man undertake the work alone, or should it be undertaken with fellow laborers or at least one ministering companion, that question is answered for us not in an expression of faith, but in an expression of faith. It is difficult to avoid the conclusion that if the rule of going forth two and two had been more strictly observed, not in an expression of faith, not in an explicit precept which says, thou shalt send men forth two by two, but by the almost universal precedence set by our Lord in the gospel records and by the activity of the apostles. So then, we can say in conclusion, looking at these four groupings of passages from the gospels and from the book of the Acts, these two things, these two things, these two things, here are two concluding observations. Number one, the pattern of companionship in mission work is patently and universally stamped on the New Testament.

27:33 Extended ministries, not brief or exploratory tasks, were undertaken in pairs or larger groups of Christ's servants. Some good and compelling reason would be needed to ignore this pattern or to deviate from it. Secondly, no generic commands to have companions are issued. Like the issue of the plurality of elders, the practice is rooted in universal apostolic example.

28:09 Now, it is for the very reason that these passages and the principles articulated have, that they have been pressed upon our own consciences in reason, in recent years, that we have been forced to rethink and to re-evaluate our own missionary practice. And if you ask us, why is it that we are presently considering, prayerfully contemplating, sending forth Jonathan Walker to join Steve Hoffmeyer in the Philippines, it is because of this principle, the principle that two by two is so clearly stamped, upon the face of these many passages. And in the years to come, if the Lord is pleased to spare us, and we are given the privilege of being more and more involved in the missionary enterprise, then surely we ought continually to keep before us the conclusions to which we have come this morning in our study of these portions of the Word of God, that in answer to the question, should a man go, forth alone? The Scripture's answer is no, unless there are exceptional circumstances which warrant setting aside the general pattern of two by two. In conclusion,

The Wisdom and Advantages of Companionship

29:34 let me say that God's revealed will in this matter, as it is revealed in the precedence set in Scripture, is surely not arbitrary. Again, I quote from Bishop Ryle, there can be no doubt that this fact, the fact of people being sent forth two by two, is meant to teach us the advantages of Christian company to all who work for Christ. The wise man had good reason for saying, two are better than one, Ecclesiastes 4.9.

30:06 Two men together will do more work than two men singly. They will help one another in judgment and commit fewer mistakes. They will aid one another in difficulties and less often fail of success. They will stir up one another when tempted to idleness and less often relapse into indolence and indifference.

30:31 They will comfort one another in times of trial and be less often cast down. Woe to him that is alone when he falls, for he hath not another to help him. Ecclesiastes 4 and verse 11. In the light of this teaching, of the word of God, let us pray that God will give us grace to be obedient to that light and that God would give to those responsible for directing the work of missions, a greater sensitivity to this patently biblical principle.

Prayer for Obedience and Sensitivity

31:07 Let us pray. Our Father, we thank you that your word is a lamp unto our feet and a light to our pathway. And we earnestly plead that you will take the truths of your word, contemplate them, contemplate it in this lesson and cause them to bear much fruit in the life of this congregation in its missionary endeavors and in the lives of others who have anything to do with giving direction to your people in the work of taking the gospel to the ends of the earth. Hear our prayer and bless your truth for the sake of your beloved Son.

31:45 Amen.