The Great Commission: A Calling for the Church or for Every Individual?

Introduction

Dear Brothers and Sisters in Christ,

May the peace of our Lord Jesus Christ be with you now and forever. Amen.

A question that often weighs heavily on believers’ hearts is, “Am I doing enough to share the Gospel?” As a young church planter, full of zeal and passion, this question often burdens me as well. Many Christians express deep concern about whether they’re fulfilling Christ’s command to reach the nations. Some feel guilty that they’re not engaged in direct evangelism, while others worry their quiet faith somehow falls short of Jesus’ expectations.

I offer this writing hoping to give a perspective that brings both clarity and freedom – one that honors the beautiful diversity of gifts within Christ’s Body while remaining faithful to Scripture and the wisdom of those who have gone before us. As we explore the Great Commission together, may we discover afresh how our unique callings fit perfectly within God’s grand design for His Church.

My hope is ultimately that we can be encouraged as we begin this journey, in good faith, with open hearts and minds, trusting that the same Spirit who empowered the apostles continues to guide the Church today.

The Great Commission: A Universal Mandate?

The Great Commission, as recorded in Matthew 28:18-20, is widely understood in many Christian circles, particularly but not limited to evangelicals, as a direct command to every believer. This view emphasizes Jesus’ words “Go therefore and make disciples of all nations” as a universal mandate, suggesting that evangelism is a fundamental responsibility of every Christian. Proponents of this interpretation argue that since Jesus’ final words before His ascension would naturally carry supreme importance for all believers, not just the immediate audience. Many suggest that since Matthew 28:16 mentions that some disciples beyond the eleven were present, Jesus was addressing a broader audience representative of all future believers. However, this overlooks the specific context that Jesus had particularly called “the eleven disciples” to the mountain in Galilee (Matthew 28:16), and the commission itself follows directly from His statement about having “all authority,” which He was specifically delegating to His chosen apostles.

This individualistic interpretation has unfortunate consequences. It not only creates shame and anxiety in believers who don’t feel gifted in evangelism, but it also leads to the squandering of their actual spiritual gifts. When Christians feel pressured to focus on evangelistic activities for which they aren’t gifted, they often neglect the very areas where they could make their most meaningful contributions to the Body of Christ. This diminishes both the effectiveness of the individual believer and the collective witness of the Church.

Addressing Common Objections

Those who advocate for personal evangelism as a universal mandate often cite several New Testament passages that appear to support their position. These deserve careful consideration within their proper context:

The Book of Acts presents what appears to be widespread evangelization by early Christians. Acts 8:4 states that “those who were scattered went everywhere preaching the word,” and Acts 11:19-21 describes believers spreading the message to various regions. However, this historical narrative must be understood in its specific context. These passages describe Christians who were forced to flee persecution, and their witness arose organically from their circumstances rather than from a universal mandate. Furthermore, the Greek word translated as “preaching” (euangelizomenoi) in Acts 8:4 more precisely means “sharing the good news” or “announcing good tidings,” which can occur through various means beyond formal preaching.

The example of Priscilla and Aquila teaching Apollos (Acts 18:26) is sometimes cited as evidence of lay evangelism. However, this instance actually demonstrates the ecclesial nature of evangelization – they were not acting independently but as recognized members of the Christian community, working in coordination with Paul’s apostolic ministry. Their instruction of Apollos took place within the context of established church structures, not as independent evangelistic activity.

1 Peter 3:15, which instructs all believers to “always be prepared to give an answer (apologian) to everyone who asks you to give the reason for the hope that you have,” suggesting a universal call to evangelistic readiness. However, this interpretation misunderstands the context of 1 Peter, which was written to scattered, suffering Christians facing persecution. The Greek term apologian refers to a formal defense, suggesting responses to official questioning rather than proactive evangelization. The passage is not a call to proactive evangelism, but rather an encouragement to maintain gentle, loving responses even in the face of persecution – to be ready to explain their faith when questioned or challenged, not necessarily to actively seek conversion opportunities.

2 Corinthians 5:20’s declaration that “we are ambassadors for Christ” is often applied universally to all believers. However, the context shows Paul specifically addressing his apostolic ministry and those formally commissioned for such work. The “we” in this passage, like many in Paul’s epistles, refers to himself and his fellow workers in apostolic ministry, not to every Christian indiscriminately.

Some point to Philippians 1:14-18, where Paul rejoices that “many of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.” However, this passage describes a specific historical situation where believers were encouraged by Paul’s example in persecution, not a prescriptive command for all Christians in all times to engage in direct evangelism.

The “priesthood of all believers” (1 Peter 2:9) is sometimes cited to support universal evangelistic responsibility. However, this doctrine primarily concerns believers’ direct access to God through Christ and their participation in offering spiritual sacrifices, not a mandate for individual evangelistic activity. The passage emphasizes the corporate nature of this priesthood – “you are a chosen generation, a royal priesthood, a holy nation” – using plural forms that stress collective rather than individual identity and function.

Historical Impact of Personal Witness

I’ll go ahead and bury the lead incase you haven’t picked up where I’m headed with this already–I humbly submit through this writing that the great commission is given to the Church as an institution or collective as opposed to individuals. However, while maintaining the primacy of the Church’s corporate mission, it’s important to acknowledge the significant historical impact of individual Christian witness throughout history. Afterall, isn’t the Church made up of many individuals? Indeed, many notable spiritual awakenings and conversions have occurred through personal encounters and relationships, demonstrating how individual faithfulness can serve the Church’s broader evangelical mission.

The conversion of the Ethiopian eunuch through Philip’s individual ministry (Acts 8:26-40) exemplifies how personal encounter, guided by the Holy Spirit and operating within the Church’s authority, can lead to profound evangelical fruit. Philip’s interaction was not independent activity but rather occurred under apostolic authority and led to the eunuch’s full incorporation into the Church through baptism.

The life of St. Monica (331–387 AD) offers another compelling example. Her persistent prayers and gentle witness to her son Augustine (354–430 AD) played a crucial role in his eventual conversion, though it was through the preaching of St. Ambrose (340–397 AD) and the Church’s liturgical life that Augustine finally embraced the faith. This illustrates how personal witness often works in harmony with the Church’s formal evangelical ministry.

During periods of persecution, such as in the early Roman Empire or in modern totalitarian states, individual believers’ faithful witness through their daily lives has been instrumental in drawing others to Christ. The second-century Christian apologist Tertullian (155–240 AD) noted how pagans would observe, “See how these Christians love one another,” demonstrating the evangelical power of lived faith even without formal preaching.

The Desert Fathers, while not actively seeking to evangelize, found that their pursuit of holiness naturally drew others to inquiry about the faith. St. Anthony the Great (251–356 AD), living in solitude, ultimately became a spiritual father to many through the authentic witness of his life. This demonstrates how genuine personal holiness, rather than programmatic evangelism, often serves as the most effective testimony.

In more recent history, the witness of Christian communities during times of social upheaval has demonstrated how personal faithfulness works within the Church’s broader mission. During the Civil Rights Movement, the Black Church’s prophetic witness, expressed both through its institutional presence and through the faithful lives of its members, powerfully demonstrated the Gospel’s transformative power. The movement’s leaders, such as Rev. Dr. Martin Luther King Jr. (1929–1968 AD), operated not as independent actors but as ordained ministers working within and through established church structures. Similarly, the Orthodox Church’s survival in the Soviet Union came not primarily through individual evangelistic efforts, but through the faithful preservation of liturgical life and tradition by entire communities. When the Soviet system collapsed, it was the endurance of these communities, manifested in the lives of their members, that drew many to explore the ancient faith. The Romanian Orthodox priest Fr. George Calciu (1925–2006 AD), for instance, influenced many through his witness in prison – not through active proselytizing, but through maintaining his faith and showing love to fellow prisoners, always within his identity as an Orthodox priest and in communion with the Church.

These examples highlight an important distinction: while personal evangelistic activity shouldn’t be seen as a universal mandate, individual faithfulness in living the Christian life naturally contributes to the Church’s evangelical mission. The key lies in understanding that such witness flows organically from authentic Christian life within the Church, rather than from an individualistic sense of evangelistic duty.

This perspective allows us to appreciate the genuine fruits of personal witness while maintaining proper ecclesial understanding. Individual believers participate in the Church’s evangelical mission primarily through living faithful Christian lives, allowing their light to shine naturally rather than feeling compelled to engage in formal evangelistic activities for which they may not be gifted.

Ecclesial Understanding of the Great Commission

When understood within the context of Sacred Scripture, Holy Tradition, and the writings of the Church Fathers, a different picture of the Great Commission emerges – one that suggests it was not given to individuals indiscriminately, but to the Church as a whole—specifically through her hierarchy and those gifted for evangelistic work. While every Christian is called to witness through their life and faith, not all are called to the specific work of evangelism. The fulfillment of the Great Commission is a corporate, ecclesial mission carried out through the diverse gifts given by the Holy Spirit to the body of Christ.

The words of Christ in Matthew 28:19-20, “Go therefore and make disciples of all nations…” were specifically addressed to the Apostles as representatives of the Church, not as individual believers. This understanding is supported by several key theological principles from the ancient Christian tradition:

The early Father John Chrysostom (349–407 AD), in his homilies on Matthew, emphasizes that Christ gave this command to those specifically chosen and prepared for this ministry. He states explicitly: “To them was entrusted the preaching of the Gospel. To them, the power was given to baptize and to teach all nations. Not all were sent, but those who were appointed for this sacred work.” The Apostles were uniquely empowered at Pentecost and given specific authority within the Church’s structure.

Similarly, St. Gregory of Nyssa (335–395 AD) reinforces this understanding, teaching that evangelization is an apostolic work that continues through the Church’s ordained ministers: “The command to teach and to baptize was given to those entrusted with divine wisdom, for the governance of the Church is not scattered among the many, but placed in those whom Christ has chosen.”

The early Church provides compelling evidence that evangelization was understood as a collective effort rather than an individual obligation. The Apostles themselves did not work alone but appointed bishops and presbyters (Acts 14:23, Titus 1:5). The monastic movement played a crucial role in evangelizing pagan lands, with figures like St. Patrick of Ireland (385–461 AD) and Sts. Cyril (313–386 AD) and Methodius (815–885 AD) among the Slavic peoples working not as independent missionaries but as those sent and supported by the Church. These monastic communities evangelized primarily through their collective witness, hospitality, and teaching rather than through individual missionary activity.

Furthermore, the early Church developed the catechumenate system, where converts were brought into the faith through a structured process of communal catechesis, not through disconnected individual efforts. St. Cyril of Jerusalem’s Catechetical Lectures demonstrate how the Church collectively prepared and instructed converts before baptism, showing that evangelization was understood as a systematic, ecclesiastical endeavor.

The ancient Christian understanding of salvation is inherently ecclesial – we are saved as members of Christ’s Body, the Church. The early Father Cyprian (200–258 AD) famously stated, “Outside the Church there is no salvation.” This emphasizes that evangelism is fundamentally an ecclesial activity, not an individual mandate.

St. Paul explicitly teaches about the diversity of gifts in 1 Corinthians 12:28-30: “And God has appointed these in the church: first apostles, second prophets, third teachers…” He then rhetorically asks, “Are all apostles? Are all prophets? Are all teachers?” The implied answer is clearly “no.”

The Church fulfills the Great Commission through the harmonious operation of various gifts:

Teachers (Didaskaloi):

Developing catechetical materials
Preparing inquirers for baptism
Deepening the faithful’s understanding of ancient Christian doctrine
Supporting missionaries with theological resources

Pastors (Poimen):

Nurturing the spiritual life of the community
Providing pastoral care that creates a welcoming environment
Guiding converts through their spiritual journey
Supporting families in raising children in the faith

Administrators (Kyberneseis):

Organizing missionary efforts
Managing church resources effectively
Coordinating various ministries
Facilitating communication between missions and parishes

Servants/Helpers (Diakonoi):

Providing practical support for church activities
Caring for the physical needs of the community
Creating a hospitable environment for visitors
Supporting missionaries with material needs

Givers (Metadidous):

Financial support for missions
Funding for church expansion
Supporting seminarian education
Providing resources for evangelical materials

Encouragers (Parakalōn):

Supporting missionaries through prayer and correspondence
Maintaining morale in challenging mission fields
Strengthening new converts in their faith journey
Building up those engaged in direct evangelical work

Crafters/Artists:

Creating beautiful liturgical items
Developing sacred artistic expressions
Writing hymns and spiritual music
Making spaces conducive to worship

Intercessors:

Maintaining regular prayer for missionary work
Spiritual warfare through prayer and fasting
Supporting the Church’s mission through ascetic struggle
Offering liturgical prayer for the salvation of all

The fulfillment of the Great Commission occurs through the synergistic operation of all these gifts within the Church. St. Paul’s analogy of the body in 1 Corinthians 12 perfectly illustrates this principle – each part contributes its unique function for the health and growth of the whole.

This synergistic approach is demonstrated historically in how the early Church operated. While missionaries like St. Patrick preached in new territories, monastic communities provided the stable presence needed for deep conversion. As teachers prepared catechumens through structured instruction, the whole community participated in forming new believers through worship, hospitality, and lived example. This historical pattern shows how the Church’s various gifts worked together to fulfill the Great Commission effectively.

For example:

While missionaries preach in new territories, intercessors support them through prayer
As teachers prepare materials, administrators ensure their effective distribution
While pastors care for converts, givers provide necessary resources
As crafters create beautiful churches, helpers maintain them for worship

In today’s church context, we can see how these diverse gifts work together to fulfill the Great Commission:

A Local Church Plant:

While the evangelist/church planter focuses on initial community outreach, tech-savvy members create an engaging web presence and manage social media
Administrative professionals in the congregation handle legal requirements and venue logistics
Hospitality-gifted members create welcoming environments for newcomers by organizing meet-and-greets and maintaining welcoming spaces
Teachers develop accessible materials explaining basic Christian beliefs for seekers
Intercessors maintain regular prayer meetings focused on the community’s spiritual needs

An Urban Ministry:

Social workers within the congregation connect with homeless individuals
Business professionals provide job training and mentorship
Skilled trades people offer practical assistance and training
Artists create engaging community spaces and events
Healthcare professionals organize free clinics
Teachers offer ESL classes as a form of community outreach

Cross-Cultural Missions Support:

Language teachers help prepare missionaries for their field
IT professionals set up communication systems
Writers help craft updates and prayer letters
Financial professionals handle complex international transactions
Medical professionals provide remote consultation
Families host missionaries during home assignments

This understanding relieves individual believers from the burden of trying to fulfill roles they’re not gifted for, while emphasizing the importance of their particular contribution to the Church’s overall mission.

Conclusion

The Great Commission is fulfilled not through individual effort but through the Church operating as an organic whole, with each member contributing according to their divine gifting. This understanding preserves both the integrity of individual vocations and the unity of the Church’s mission, allowing for a more effective and sustainable approach to evangelization that reflects the ancient Christian way.

This truth invites us to a deeper reflection: What unique gifts has God entrusted to you for the building up of His Church? Rather than feeling pressured to conform to a one-size-fits-all model of evangelism, consider how your specific abilities, experiences, and passions might contribute to the Church’s mission in ways you haven’t yet imagined.

Perhaps you’re gifted in areas that don’t immediately seem “missionary” – like technology, business, arts, or administration. These gifts are not peripheral to the Great Commission but are essential to its fulfillment. The early Church’s mission succeeded precisely because believers contributed their diverse gifts in unity of purpose.

This approach aligns with St. Paul’s teaching that we should “lead a life worthy of the calling to which you have been called” (Ephesians 4:1). Your calling may not be to stand on street corners preaching, but it might be to create welcoming spaces where seekers feel loved, to manage resources that enable missionaries to reach unreached peoples, or to teach children in ways that make faith come alive.

The question before us isn’t whether we’re all called to be evangelists, but rather: How will we use our God-given gifts to participate in the Church’s collective mission to make disciples of all nations? When each member embraces their unique role, the Body of Christ functions as it was designed – in beautiful harmony, with every part contributing to the whole.

May God have mercy on us and help us. In the name of the Father and of the Son, and of the Holy Spirit, one God. Amen.