Is Jesus Sending His Disciples “Two and Two” a Commandment?
Introduction.
Why did Jesus send his disciples out “two and two”? Why did Jesus not follow this same format himself? After all, he was the living “example” the disciples were to follow! Why, therefore, did he not set this example himself!
One of the foremost beliefs in the Friends and Workers sect is that Jesus “commanded” his disciples to go out “two and two” as his messengers; and therefore, this format must be strictly adhered to in the same manner as other commandments that he gave.
On this foundation, “preachers” must go out two and two after ridding themselves of all their possessions and making themselves homeless. This belief arose simply “because Jesus did it;” i.e., sent forth his disciples “two and two;” therefore, that’s how it must be done universally for all time. This is an erroneous over-simplistic approach that leads to restricting the power of the Spirit of God.
The purpose of this study is to examine the question of whether Jesus’s sending out of his twelve disciples “two and two” was indeed by commandment, or whether it was by requirement of the old Jewish law.
Witnesses and Corroboration.
In order to gain a proper understanding, the word “preacher” must be substituted with the proper term “witness.” Jesus’s disciples were witnesses first and preachers second.
John 5.31-33. If I bear witness of myself, my witness is not true. Vs. 32. There is another that beareth witness of me; and I know that the witness that he witnesseth of me is true. Vs. 33. Ye sent unto John (the Baptist), and he bear witness unto the truth.
John the Baptist was sent to bear witness of the light (Jesus). Like Jesus, he preached (and in addition, baptized) on his own, but it’s very likely that he also sent out his disciples by two and two. John the Baptist never preached along with Jesus. He was a forerunner, whose witness declared the coming of Christ.
John 5.34-37. But I receive not testimony from man: but these things I say, that ye might be saved. Vs. 35. He was a burning and shining light: and ye were willing for a season to rejoice in his light. Vs. 36. But I have a greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. Vs. 37. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
Jesus told the Pharisees: John 8:17-18. It is also written in your law, that the testimony of two men is true. Vs. 18. I am one that bear witness of myself, and the Father that sent me beareth witness of me.
It is clear from these passages that Jesus is showing the Jews that he is meeting their standards of verification under their laws. He recognizes that his testimony alone, is insufficient to be valid under the old Jewish law. It required verification through corroboration from another source. John the Baptist provided human, oral corroboration, but Jesus tells the Pharisees that he has an even greater source of corroboration, i.e. his Heavenly Father, God.
In the foregoing, in addition to John the Baptist’s testimony, we have the Father and the Son fulfilling the requirement of having two or more witnesses to establish the truth of a matter to a far greater level. John the Baptist explains the degree of his own testimony in John 1:34. And I saw, and bare record that this is the Son of God.
However, Jesus has told us that no man has seen the Father, nor heard his voice at any time, so how did the Father bear witness of his Son, and by greater witness than that of the man John the Baptist? The answer is it was by the miracles that God worked through Jesus that God testified to the Jews that Jesus was who he said he was, i.e., the Son of God and thus the prophesied Messiah!
The following verses show the effect of the testimony of the Father upon the Jews, even to their very religious leaders, substantiating the testimony of Jesus.
John 3:1-2. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: Vs. 2. The same came to Jesus by night, and saith unto him, Rabbi, we know thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
It is important to remember that in addition to oral testimony with regards to their coming Messiah, the Jews required a sign. The miracles were that sign.
From the foregoing, it seems obvious that when Jesus sent out his disciples in pairs to the Jews that he was fulfilling their law by providing two or more witnesses to verify his message, rather than by specific command. It follows therefore, that any group which mandates that such a format for witnessing the message of God should be strictly adhered to is in fact observing the old Jewish law, rather than the will of God.
In addition, Jesus also empowered his disciples to work miracles. Thus, he provided them with much more than the minimum sufficiency of oral testimony or proof, so that the Jews had no excuse to reject him. Their testimonies validated that of each other, and they also had the undeniable proof of the Father’s testimony through the working of miracles. These paired disciples were absolute proof that indeed “the Kingdom of God was at hand!” The Jews were without excuse in rejecting their Messiah. It was not God’s fault! God made sure he was absolutely blameless.
In bringing his message of salvation Jesus observed the requirement of the law to provide ample testimony in order for it to be true (substantiated/verified).
However, that is not all. When Jesus sent out the 12 and the 70, he sent them to places that he intended to visit, hot on their heels. He visited the people as the Messiah and provided further validated proof that he was whom he claimed to be, i.e. their prophesied Son of Man, human Messiah; revealed to those who believed in him as the Son of God.
Testimonies used in important matters such as legal circumstances, important news, etc., required corroboration from another source, usually that of another testimony, or other supporting evidence equal to that of a second testimony, in order to establish or confirm its validity. It is not that a single testimony is wrong, it is merely the fact that corroboration is required to establish its sufficiency as proof.
The corroboration that the Father provided through the miracles was far greater than the testimony of another human witness. Therefore, Jesus did not need to be accompanied by a second human witness when preaching and teaching his message of salvation.
When he sent out his disciples two and two, he was sending them out in a manner to meet the requirements of the law, i.e. “two witnesses,” but in addition, God through Jesus also empowered them to work miracles in Jesus’s name (i.e. the signs that the Jews required). This should leave the Jews in no doubt that these men represented the Messiah, Jesus Christ, because no men could do the works that they did except that God was with them!
So when the Jews rejected Christ, it was not because of doubt, or insufficient proof, it was purely and simply because they did not want him. Therefore, they will have no excuse at the Day of Judgment, and God would be exonerated by having sent them ample evidence of his Son Jesus.
Jesus had provided them with overwhelming evidence that he was their foretold human being Messiah (and Son of God) under “their” law. The Jews rejected that clear evidence because they did not like the truth.
The Old Testament Law.
For capital offences under the Old Testament law, offenders could only be put to death in cases where there were two or more eyewitnesses to the crime. Otherwise, alternative forms of punishment were applied. The standard of two or more witnesses was also applied to other aspects of the law and society for verifying the truth of matters.
Deuteronomy 17:6. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put two death.
Deuteronomy 19:15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.
Numbers 35:30. Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die.
Hebrews 10:28. He that despised Moses’ law died without mercy under two or three witnesses.
Jesus applied the principle to addressing wrongs by a brother/believer.
Matthew 18:15-17. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. Vs. 16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Vs. 17. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.
Paul applied the principle to confirming or settling matters within the church.
I Corinthians 14:27-29. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. Vs. 28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. Vs. 29. Let the prophets speak two or three, and let the other judge.
II Corinthians 1. This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
I Timothy 5:19. Against an elder receive not an accusation, but before two or three witnesses.
Two are better than one.
Ecclesiastes 4:9-10. Two are better than one; because they have a good reward for their labour. Vs. 10. For if they fall, the one will lift up his fellow; but woe unto him that is alone when he falleth; for he hath not another to help him up. Vs. 11. Again, if two lie together, then they have heat; but how can one be warm alone? Vs. 12. And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
The above passages clearly show that in general terms, though NOT law, two working together, or in companionship, are better than one. The verses are self explanatory. Did God not see in the beginning that it was not good for man to be alone and so he made woman to be his helper?
However, this should be seen as good old common sense and not as a law to be obeyed. Also, good though it may be, it is not perfect. Very often a helper may be more of a hindrance than a help. How often have we experienced circumstances where someone has given us some help, and we have thought to ourselves, I would have been better off doing the thing myself? Didn’t Eve prove herself to be the most unhelpful helper on one occasion with disastrous results for man? Nevertheless, in general, the principle remains good and is more often a benefit than a hindrance.
In most cases where missionaries are sent out, especially to pioneer far or remote areas, the principle of sending them out in pairs makes for good practice as outlined in Ecclesiastes. It is common sense. God’s messengers are no longer under the law, but under grace. Therefore, we should support paired missionaries based on this understanding, but in no way should this preclude the sending out of missionaries on their own. There are some people who not only prefer to be on their own but actually operate better that way. Necessity is another important factor which often has to be accommodated.
Examples of One-Man Ministries.
The New Testament contains a number of examples where preaching ministry was apparently carried out on a single person basis. The most notable human example of this was Jesus Christ himself, who was exceptional. There are some others who are worth considering.
Apostle John and his Companion(s) Forbid Man Casting Out Devils.
Mark 9:38-40. And John answered him saying, Master we saw one casting out devils in thy name, and he followeth not us; and we forbad him, because he followeth not us. Vs. 39. But Jesus said, Forbid him not, for there is no man which shall do a miracle in my name, that can lightly speak evil of me. Vs. 40. For he that is not against us is on our part.
Luke 9:49-50. And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. Vs. 50. And Jesus said unto him, Forbid him not; for he that is not against us is for us.
The backdrop of these two passages must be considered against the circumstances. In the preceding passages we see the pride of the 12 Disciples arising from the fact they had been able to work miracles during their mission.
Mark 9.33-34. And he (Jesus) came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? Vs. 34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest.
Luke 9:46. Then there arose a reasoning among them, which of them should be the greatest.
Jesus rebuked them by saying that if any man desired to be first, the same shall be last and servant of all.
The person casting out devils in the name of Jesus was one of his followers because it required both faith in Jesus and empowerment by Jesus to cast out devils or work miracles. The miracles were a sign from God to the Jews pointing to Jesus as the prophesied Messiah who had now come. Miracles were an accompaniment to those sent out to preach that the Kingdom of God had arrived. Therefore, it is reasonable to conclude that this man was indeed a disciple of Christ.
Jesus clearly explained to the Pharisees that the casting out of devils in his name was linked to the Kingdom of God which had arrived (see verse 27 below).
Matthew 12:22-27. Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. Vs. 23. And all the people were amazed, and said, Is not this the son of David? Vs. 24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of devils. Vs. 25. And Jesus knew their thoughts, and said unto them. Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand; Vs. 26. And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges. Vs. 27. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
Note the reaction of the 70 disciples in the following passage, when they returned from their mission. Luke 10:17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
Casting out devils appears to have been more significant than healing the sick or raising the dead as it was singled out for specific mention. The 70 had been sent out to preach the kingdom of God was at hand and worked miracles through the name of Jesus.
All the circumstantial evidence leads us to reasonably conclude that the man whom the Apostles had forbade from casting out devils, was in fact one of Jesus’ disciples who was also preaching the kingdom of God was at hand, and whom Jesus had similarly empowered to the Apostles and later the 70. Perhaps this man later became one of the 70?
It appears that John and his companion(s) had come across this man doing exactly what they had been sent out to do and were somewhat jealous of him working miracles. It seems that their Apostleship and the working of miracles may have caused their dispute over which of them would be the greatest, not their preaching role. They likely had no objection to the man preaching the message of Christ, as no doubt some others were doing besides the 12 Apostles.
The 12 had been specially chosen by Jesus for a special purpose and to whom Jesus gave the title “Apostles.” Some of them had been disciples of John the Baptist, but not all. This lone preacher may have been one of the other disciples in the pool of disciples from which Jesus chose his 12 Apostles. In any case, it appears that this man was preaching alone and on a localized level. The miracles that he worked were a sign to the Jews which confirmed his message that the Kingdom of God and their Messiah, had arrived.
Stephen and Philip (Deacons/Evangelists).
In the Acts 6, we read of the 12 Apostles calling the multitude of the disciples together due to the social needs of the widows in the growing church being neglected. This distracted the 12 from their primary purpose of preaching the word of God.
In verse 3 the Apostles asked the gathered disciples to select seven men of honest report, full of the Holy Spirit and wisdom, whom they may appoint over this business. Stephen and Philip were numbered amongst the seven disciples chosen. The Apostles’ roles were to give themselves continually to prayer and to the ministry of the word. They gave the other disciples authority to look after the pastoral needs of the church. The whole multitude of the disciples were in agreement with this decision.
This arrangement did not forbid or prevent the other disciples from teaching and preaching the word of God as the opportunity arose. In fact, it had a very positive effect. Verse 7 tells us that (afterwards) the word of God increased; and the number of disciples multiplied greatly; and a great company of the priests were obedient to the faith.
Notice how this incident occurred “after” the Holy Spirit had been sent out to all believers and on this occasion was to be a witness or testimony of the chosen men’s integrity. The Holy Spirit in these men was testifying not only to their character, but to whom they belonged. The greater the amount of the Spirit of God in a person, the closer they are to God and thus the greater their testimony.
The sending of the Holy Spirit at Pentecost was an important change from pre-Pentecost days. Remember Jesus promised to send the Comforter (Holy Spirit). He did this after his resurrection when he inherited all Power and Authority in Heaven and Earth from his Father, God. The Holy Spirit comes to indwell all believers who bear witness of Christ in this dark world.
Matt. 5:14, 16. Ye are the light of the world. A city that is set on a hill cannot be hid…Vs. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Our good works are the works through the indwelling of the Holy Spirit. People seeking the light will be drawn to the light, but in general, people reject the light because their deeds are evil and they prefer darkness. The Holy Spirit in a person proves they are of God, much the same way as the miracles proved that Jesus was from God and that his disciples represented him. It also works in those seeking the light in order to bring them to the light.
The Apostle Peter explains how the resurrected Jesus received his inheritance of the Father’s divine power, the Holy Spirit, which he sent to his followers to bear witness of them.
Acts 2:32-33. This Jesus hath God raised up, whereof we are all witnesses. Vs. 33. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear.
We read of the Deacon/Evangelist Stephen, on his own and full of faith and power, doing great wonders and miracles among the people, which caused some in the synagogue to rise up against him. However, they were unable to resist the wisdom and the Spirit by which he spoke. Nevertheless, they conspired with others to bring him before the council, and after he gave a long testimony, they cast him out of the city and stoned him.
Following that event, we read in Acts 8:1-24, that the church at Jerusalem was scattered abroad. Philip went down to the city of Samaria on his own, where he preached Christ and worked many miracles and cast out demons. There were many who believed as a result and there was great joy in that city. Here we have a clear example of one man preaching on his own, with his witness being the working of miracles that only God could do, in the same fashion as Jesus did. Notice how Philip did not “follow after the 12.” He had been selected to look after the social needs of the church prior to it being scattered abroad.
It was about this time that the Holy Spirit began to be delivered to the Gentiles and was delivered initially through the Apostle Peter, whom Jesus had given the keys to the Kingdom. It was necessary that believers receive the Holy Spirit, as the age of grace (made possible by the outpouring of God’s Spirit), was replacing the age of the law.
We read of the Holy Spirit accompanying the witnessing of the Apostles. Acts 1:8. But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
As the Holy Spirit was released to the Gentiles, the importance of miracles decreased, as is evidenced by the following acts of Philip. It was the Jews who required a sign of their prophesied Messiah. The Greeks or Gentiles required knowledge. Therefore, preaching accompanied by the Holy Spirit was sufficient proof for the Gentile believers.
We next read about Philip (Acts 8:26-40), again on his own. In verse 26, the angel of the Lord spoke to Philip and led him to join the Ethiopian Eunuch in his chariot. No miracles or signs were worked, yet the Holy Spirit worked through Philip to bring salvation to that Gentile man. He believed instantly and was baptized.
Although not specifically mentioned, we can easily see how he too was filled with the Holy Spirit after his baptism. He went on his way “rejoicing” with the new spirit within him. According to tradition, he became the Apostle to the Ethiopians. Another probable one man ministry?
Verse 40 tells us that after baptising the eunuch, the Spirit of the Lord led Philip away to Azotus, where he passed through, preaching in all the cities, until he came to Caesarea. This he appears to have done on his own as his journey is described in a singular sense. Azotus or Ashdod was one of five principle cities of the Philistines, who were Gentiles.
Philip obviously settled in Caesarea where he hosted Paul and his companions (Acts 21:8-12). Philip was married or had been married, and had four daughters, all single women at that time, who prophesied (spoke the word of God), probably following their father’s example. While not much is known about Philip’s daughters, they would undoubtedly have been blessed with the Holy Spirit to accompany their preaching and teaching. It does not appear that they had power to work miracles.
It has now been sufficiently shown that any requirement of having two human witnesses to deliver the word of God was to meet the old Jewish law—and not commanded by Jesus.
One human witness is sufficient, because God himself will provide the second testimony, originally by signs and miracles. Following Pentecost, it was by sending his Holy Spirit to all true believers, which makes them a city on a hill which cannot be hid, or a light in the darkness of this world. There are other examples in the New Testament of preachers spreading the word of God on their own, but the foregoing passages are more than ample to show the validity of it.
The Holy Spirit is a Witness.
Acts 2:4. And they were filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.
Acts 5:32. And we are his witnesses of these things; and so also is the Holy Spirit, whom God hath given to them that obey him.
Acts 20:21-23. (Paul) Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. Vs. 22. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Vs. 23. Save that the Holy Spirit witnesseth in every city, saying that bonds and afflictions abide me.
Acts 21:4. (Paul) And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.
Romans 8:16. The Spirit itself beareth witness with our spirit, that we are the children of God.
Hebrews 10:15. Whereof the Holy Spirit also is a witness to us….
I Timothy 1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils.
I John 5:6. This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.
A study of the first two chapters of Hebrews reveals the very special relationship between God the Father and his Son Jesus and the importance of the testimony of Jesus:
Hebrews 1:1-3. God who at sundry times and in divers manners spake in time past unto the fathers by the prophets. Vs. 2. Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Vs. 3. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.
Hebrews 2:1-4. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. Vs. 2. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward; Vs. 3. How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him; Vs. 4. God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to his own will.
Notice in the above how that the oral testimony of Jesus was also “confirmed or substantiated” by the oral testimony of his disciples (which happened mainly after Jesus had left the Earth). Also, how God (the Father) bore witness not only through the signs and wonders and miracles, but also through the “gifts” of the Holy Spirit.
What are the “Gifts of the Holy Spirit”? Paul explains that it is through these gifts that the Holy Spirit witnesses through us the things of God to the world and makes us the city on a hill that cannot be his, or a light in this world’s darkness.
1 Corinthians 12.1-11. Now concerning spiritual gifts, brethren, I would not have you ignorant. Vs. 2. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Vs. 3. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Spirit.Vs. 4. Now there are diversities of gifts, but the same Spirit. Vs. 5. And there are differences of administrations, but the same Lord. Vs. 6. And there are diversities of operations, but it is the same God which worketh all in all. Vs. 7. But the manifestation of the Spirit is given to every man to profit withal.Vs. 8. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; Vs. 9. To another faith by the same Spirit; to another the gifts of healing by the same Spirit; Vs 10. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: Vs. 11. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
From the succeeding passages we can see that some of these “gifts of the Spirit” were for the uniting and building up of the early church.
1 Corinthians 12.12-30. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. Vs. 13. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. Vs. 14. For the body is not one member, but many. Vs. 15. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? Vs. 16. And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? Vs. 17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? Vs. 18. But now hath God set the members every one of them in the body, as it hath pleased him. Vs. 19. And if they were all one member, where were the body? Vs. 20. But now are they many members, yet but one body. Vs. 21. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Vs. 22. Nay, much more those members of the body, which seem to be more feeble, are necessary: Vs. 23. And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. Vs. 24. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked. Vs. 25. That there should be no schism in the body; but that the members should have the same care one for another. Vs. 26.And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Vs. 27.Now ye are the body of Christ, and members in particular. Vs. 28. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Vs. 29. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Vs. 30. Have all the gifts of healing? do all speak with tongues? do all interpret? Vs. 31.But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
Paul explains what these greatest gifts are: 1 Corinthians 13.13. And now abideth faith, hope and charity, these three; but the greatest of these is charity.
Without charity, which is the expression of love, the other gifts are meaningless. A study of chapter 13 shows that without charity, speaking with tongues, the gift of prophecy, understanding all mysteries, knowledge, faith, giving to the poor and doing great deeds profits a person nothing.
Vs. 4. Charity suffereth long, and is kind: charity envieth not; charity vaunteth not itself, is not puffed up. Vs. 5. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil: Vs. 6. Rejoiceth not in iniquity, but rejoiceth in the truth; Vs. 7. Beareth all things, believeth all things, hopeth all things, endureth all things. Vs. 8. Charity never faileth: but whether there be prophecies, they shall fail, whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
Charity or love is the greatest of the gifts. Accompanied by the gifts of faith and hope, it is by far the soundest and most enduring testimony of the spirit within a person. Paul also exhorts us to covet witnessing or speaking the word of God in 1 Corinthians 14:39. Wherefore brethren, covet prophecy, and forbid not to speak with tongues.
Not only are we to have faith in the Gospel of Jesus Christ, but it must also produce his divine nature, the Holy Spirit, within in our lives, which testifies that we belong to God. While some of the “gifts” may be restricted to some, or only last for a period of time or for a set purpose, the presence of the Holy Spirit within us will produce divine works of “charity” in all of us which will bear testimony of who we are in Christ.
Romans 8:16. The Spirit itself beareth witness with our spirit, that we are the children of God.
This is God testifying through us that we are his children. He does this through the fruit of his Spirit; namely, love, joy, peace, long-suffering, gentleness, goodness, faith, meekness and temperance (Galatians 5:22-23). Without these divine works, we have no testimony. Faith without these (divine) works is dead! Also, we can ruin our testimony by the commission of any outward sin, the omission of known duty, or by giving way to any inward sin, and in doing so, we grieve the Holy Spirit of God.
Every Christian is Called to Witness Orally.
Matthew 10:32-33. Whosoever therefore shall confess me before men, him will I confess before my Father which is in heaven. Vs. 33. But whoever shall deny me before men, him will I also deny before my father which is in heaven.
Romans 10:8-9. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach: Vs. 9. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
I Peter 3:15-17. But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear; Vs. 16. Having a good conscience; that whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. Vs. 17. For it is better, if the will of God be so, that ye suffer for doing well, than for evil doing.
I John 4:6. We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.
I John 4:14-15. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Vs. 15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
Confessing Jesus Christ is actually testifying or witnessing for Jesus Christ to a greater degree than mere declaration. It is fully acknowledging ourselves to be sinners and declaring repentance, as well as admitting we are wrong and that he is right. This makes our testimony far more powerful and meaningful. It shows a change of heart and direction in our lives, no more living for selves, but for the one we are testifying about.
Rejection of Jesus and the Message of Salvation.
Up until now we have been looking at witnessing with regards to proving the word of God from the aspect of a person accepting the word of God. However, God knew that the Jews would ultimately reject his Son Jesus and his message of salvation, and so he sent them undeniable proof under their law that Jesus was who he said he was, i.e., the Messiah. The proof of Jesus, by testimony and by miracles, will also be overwhelming proof of their rejection of Jesus at the Day of Judgment.
The 12 and the 70 (72). The Purpose and Duration of their Missions.
The fact that Jesus sent out his 12 and 70 (72) disciples in pairs on their short missions is not in doubt. However, nowhere in the New Testament is this paired format specifically commanded by Jesus. In fact, it is only specifically mentioned in the four Gospels on two occasions; once in respect to the 12 and once in respect to the 70 (72), and on both of these occasions it is referred to in no more sense than a passing mention.
Mark 6:7. And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; Vs. 8. And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money, in their purse: Vs. 9. But be shod with sandals, and not put on two coats.
Jesus was a Jew who lived under the Law, and he lived it perfectly. Notice how in verse 7 Jesus first observes the law by sending out his messengers (two or more) by the minimum amount to verify his message. Then in verse 8 he commands them to take only a staff and to leave other essentials behind. This mission for the 12 was one of urgency to be carried out on foot and would be of short duration, just 30-60 days before they returned to him at Passover.
Luke 10:1. After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place whither he himself would come.
Again, we can see the urgency with the mission of the 70. As forerunners of Jesus, the 70 were sent in pairs (35 or 36 pairs) to every city and place that Jesus would visit. He was coming right behind them. This also reveals the expediency and short duration of this mission.
Examples from Matthew’s Gospel of Disciples Working in Pairs.
The fact that the two and two method has ONLY two passing references in all four Gospels shows that the format was one of cultural routine conforming to the old law and tradition and thus taken for granted as standard practice. It is interesting that the Gospel of Matthew, the most extensive of the four Gospels, does not even mention the disciples specifically being sent out in pairs. However, if the two and two format was a matter of command, then surely Matthew would have mentioned it.
It was nothing unusual or new. John the Baptist most likely followed cultural practice by sending his disciples out in pairs before Jesus did so. John’s mission was one of urgency and expediency, and like Jesus, he preached largely on his own. However, he was a witness to the light. His testimony supported that of Jesus. The message of John and his disciples was one of preparing for the coming Messiah and Kingdom of God.
Two witnesses as verification in communication.
It was shown above that the practice of sending two messengers to receive and convey important news was part of established Jewish tradition and culture and that of other nations as well. This was because most messages were conveyed orally, and there was far less chance of two messengers making a mistake with the communication than one. Two messengers established the validity of the message. This principle copied the requirements of the law. The Bible contains a number of examples of this.
Joshua 2:1. (Two spies) And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go and view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
Acts 9:38. (Death of the disciple Tabitha)And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.
Acts 10:7-8. (Cornelius the Centurion sends two servants to Peter) And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; Vs. 8. And when he had declared all these things unto them, he sent them to Joppa. (N.b. Cornelius actually sent three witnesses, as all of his household feared God and the soldier escort was also a believer).
Matthew 11:2-3. (John the Baptist sent two disciples to Jesus) Now when John heard in the prison the works of Christ, he sent two of his disciples, Vs. 3. And said unto him, Art thou he that should come, or do we look for another?
Luke 24:4-5. (Two men/angels at Jesus’s resurrection) And it came to pass, as they were much perplexed thereabout, behold two men stood by them in shining garments: Vs. 5. And they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
Another indication that John the Baptist sent out his disciples in pairs:
John 1:35-37. Again the next day after John (the Baptist) stood, and two of his disciples; Vs. 36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God; Vs. 37. And the two disciples heard him speak, and they followed Jesus.
Acts 1:10-11. (Two men/angels appear at Jesus’s ascension) And while they looked steadfastly unto heaven as he went up, behold two men stood by them, in white apparel; Vs. 11. Which also said, Ye men of Galilee, why stand ye gazing up to heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
Mark 11:1-7. (Jesus sends two disciples to bring the colt) And when they came nigh to Jesusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, Vs. 2. And saith unto them, Go your way over to the village against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him and bring him. Vs. 3. And if any man say unto you, Why do ye this? Say ye that the Lord hath need of him, and bring him. (Also Luke 19:29).
Mark 14:13-14. (Jesus sends two disciples to book the room for the Last Supper) And he sendeth forth two of his disciples, and sayeth unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. Vs. 14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the Passover with my disciples.
Mark 16:12. (Jesus appears to two followers after his resurrection) After that he appeared in another form unto two of them, as they walked, and went into the country. (Also Luke 24:13-15)
Revelation 11:3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Also referred to as two prophets in Rev. 11:10)
The Witness of John the Baptist.
John was about six months older than Jesus and probably began his ministry fulfilling prophecy about six months before Jesus began his. He was a forerunner of Jesus, whose main purpose was to preach the imminent coming Messiah and the Kingdom of Heaven. He prepared the way for Jesus, powerfully preaching the need for repentance and turning from sin. He bore witness of the light (Jesus) and sent out disciples, probably in two and two format, who sent responding Jews to John the Baptist for baptism. His coming was foretold in the Old Testament.
John 1:34. And I saw, and bare record that this is the Son of God.
Jesus himself said there was no greater Prophet than John the Baptist. Seeing and testifying that Jesus was the Son of God surely put him on a level above the other Prophets. However, neither John nor his disciples had power to work miracles.
The Witness of the Twelve Disciples
In Matthew 10 we read the purpose of their initial mission. Before sending them out Jesus gave them power to raise the dead, cast out unclean spirits and heal all manner of diseases and sickness. He commanded them not to go into the way of the Gentiles, or into any city of the Samaritans, but to go to the lost sheep of the House of Israel. They were to preach the Kingdom of Heaven was at hand. In whatever city or town they visited, they were to stay with people who welcomed them, until it was time to move on. With regards to those who would not receive their testimony or host them, they were to shake off the dust of their feet on leaving that place.
At no time does Matthew mention anything about a two and two format of ministry. From his Gospel it is clear that this type of format was indeed used, but the fact he does not mention it, is evidence of the format fulfilling the requirements of the law at that time and/or Jewish culture and tradition. As with the other Gospel writers, he makes absolutely no link between this witnessing format and the actual message. It was a routine matter, one probably taken for granted.
Matthew 10:18 also makes clear is that the Gospel message would be a testimony against Jews and Gentiles alike for rejecting the message. As will be seen later, the Holy Spirit itself (as with verse 20) will also be a witness accompanying Gospel messengers and believers. The Holy Spirit is sent to every true believer, and every true believer will be called upon at times to give testimony of the hope that is within them. A solitary believing witness with the indwelling Spirit of God is indeed the equivalent of two witnesses and meets the requirement of testimony against those who reject the Gospel message.
The Great Commission.
It is important to bear in mind that unlike the earlier, short-term missions to the Jews/House of Israel, Jesus was no longer sending out his disciples under the “age of the law” (Old Covenant) but under the “age of grace” (New Covenant). This final mission was to be a long term one, to last until the end of the Church age. Jesus’s instructions for this mission did not contain any commandment or otherwise, of a two and two format. This mission was mainly for the Gentile nations as the Jews had rejected him, therefore the old Jewish law would not apply. The following references can be applied to this mission.
Shortly before Jesus’s crucifixion. Luke 22:35-36. And he said unto them. When I sent you out without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. Vs. 36. Then said he unto them. But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
After Jesus’s resurrection. Matthew 28:19-20. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and the Son, and of the Holy Spirit. Vs. 20. Teaching them to obey all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world.
At no time in regard to his Great Commission did Jesus make any reference to a two and two format.
Conclusion.
When Jesus sent forth the 12 and 70 disciples in pairs to the Jews and the House of Israel, he was abiding by the Old Testament law and tradition by providing the minimum oral witnesses to prove to the people that their long prophesied Messiah had arrived and that the Kingdom of God was at hand. This minimum oral testimony of two witnesses was also supported by the disciples’ power to work miracles and cast out demons in the name of Jesus, which was the “additional sign” that the Jews required as proof of their Messiah.
Further notes to be considered.
Sending the testimony of two at the same time in my view wasn’t necessarily a prescribed method, but for the short commissions which required expediency, it made common sense. Also, testimonies are “best” if heard close together. However, this is not essential. They can be heard months apart. After all, Jesus himself required a “second witness” in the form of John the Baptist (6 months apart). Although the purpose of John was to bare witness to the light (Jesus), they never (as far as I am aware) preached together.
The Great Commission was the extended commission. There is some common sense in continuing the practice of sending messengers out two and two, but there is no longer the legal requirement of having the testimony of two witnesses; hence we see the messengers going out in ones, twos threes, etc. Also, during the Great Commission the messengers are accompanied by the Holy Spirit which itself bears witness to the truth and convicts people. This makes a significant difference. Furthermore, every child of God is called to be a witness to the light in their lives and has the ability to spread the good news. They have the indwelling Holy Spirit (a form of witness) with them also.
In sending out the 12 and 70, Jesus knew he was going to be, by and large, “rejected” by those whose birthright it was to become heirs to the Kingdom of God. In Matthew 10, he warned the 12 about his impending rejection. These missions were probably more about dealing with this rejection than acceptance.
Two witnesses are not required to “prove” a case (under Old Testament Jewish law) where the “accused” accepts his guilt. One witness was sufficient. Also, the case could be proved solely on his own admission. If you transfer these principles to the Gospel message you can see that one witness is enough to convince a sinner if they accept the truth. The Holy Spirit can convert people on its own without human agency, when the sinner accepts their condition. Two or more witnesses were required to “prove” a case only where the accused (read sinner) “rejected” the charge or testimony against them.
The sending out the 12 and 70 were mainly dealing with rejection, hence the most expedient and common sense method of proving their rejection was by sending out the witnesses two and two, since these missions were short duration. This rejection which culminated in the crucifying of Christ, opened the way to the Gentiles.
One difference between the two which is important to consider is that the Jews were God’s chosen people who chose to reject which was theirs, whereas the Gentiles were given the chance to be adopted in due to the Jews (Israel) rejection of Jesus.
In short, the sending out the 12 and 70 in pairs to the Jews/House of Israel appears to me to have been to prove the case of rejection against these people, through the sending of ample proof of the coming Messiah by their own God given laws.
We read that Jesus sent “two” of his disciples to go and pick up the colt of an ass for his journey into Jerusalem. Do we therefore make an issue out of this whenever the workers want to borrow a car from one of the friends, by insisting that “two” of them must go?
Jesus also sent two of his disciples to book the hall for the Last Supper. Do we therefore insist that when a hall is booked for special meetings or for other spiritual gatherings, then it must be done by “two” workers?
This in no way disputes the two and two format, but rather it addresses the “importance” of it. We must remember the church age began after Christ ascended into Heaven. He fulfilled his promise to send the Comforter (Holy Spirit) with each and every one of his disciples.
Although “witnessing” in the New Testament regularly involves preaching, it is the “witnessing” that is the main issue, not the preaching. Jesus sent the 12 as a “testimony” against the House of Israel. Witnessing first, preaching second. “By your love for one another, people will know you are my disciples,” is but another form of witnessing/testimony. Another is loving your neighbour as yourself. The sermon on the mount gives other examples.
At the beginning of the church age there was a great need for the church to be launched out into the world. In Acts of the Apostles, we see the 12 Apostles remaining in Jerusalem while the lay members of the church were scattered (through persecution). Wherever they settled, they taught and preached Jesus (not just formal preachers). We see this clearly at Antioch and other places. In short, they were witnessing for Christ as they were called to do.
Lay members of the church, itinerants and sedentary people preached and taught the word. It was done in singles, twos, threes, etc. We see a good example of Phillip the evangelist working on his own (humanly) alongside the agency of the Holy Spirit to convert the Ethiopian Eunuch, whom history credits as being the “Apostle to the Ethiopians” on account of that chariot ride.
The church was launching out into the world. There is much common sense and logic, though not a mandatory prescription, for missionaries to go out in pairs to strange lands, to offer support to each other, for times of sickness, etc. Strict 2×2 concepts can only work effectively over short time periods. Over a greater time scale, the trial of life, sickness and other considerations break down the strictness of the concept.
Returning to the early days of the church. The 12 Apostles stayed in Jerusalem for many years. They still had their homes, families etc. The church members witnessed for Christ. There were 2×2 preachers (witnesses) such as Paul and Barnabas etc. There were single non-itinerant preachers, evangelists, pastors etc. There was the agency of the Holy Spirit which we see working effectively on its own, with single witnesses, with two or more witnesses and with gatherings of the church.
In my view there is still a need for missionaries to go into the world with the Gospel message. To do it in pairs makes a lot of sense, but there is no support in my view for that format being prescriptive. Saying that’s how Jesus sent the 12 and the 70, is not valid, because it did not apply in a strict sense (with good sense) to the great commission.
There is ample evidence in Acts of the Apostles (as mentioned) of other forms of preachers and teachers. Primarily, we are ALL witnesses for we are all called to give testimony in one form or another. Limiting the spread of the good news message to an itinerant preaching class seriously restricts the Holy Spirit.
In short, every Christian can spread the good news message and play a role in bringing unbelievers to Christ.
By Ronald Morris
Scotland
December 21, 2015
See also:
How Close do the Workers Follow Jesus’ Instructions to the 12?
Acts of the Apostles: Number of Apostles/Disciples Evangelizing