[This is Part 6 of a 6-part study to promote a biblical understanding of church planting. Note: Patreon does not duplicate footnotes, but in the final version, there will be footnotes that direct the reader to specific passages of Scripture and other resources.]
When the time came to start intentional missions to the Gentile world, the Holy Spirit chose Saul. He was an unlikely choice. The Book of Acts reports that “Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison…breathing threats and murder against the disciples of the Lord…”
By his own admission, he “persecuted this Way to the death, binding and putting both men and women into prisons…in one synagogue after another I used to imprison and beat those who believed…not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them…I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities…I used to persecute the church of God beyond measure and tried to destroy it…a persecutor of the church…a blasphemer and a persecutor and a violent aggressor…”
But on that day when he and Barnabas left Antioch on the first missionary journey, he had been chosen by Jesus, called by the Holy Spirit, endorsed by Barnabas and commended by the Church of Antioch. In due time, he would be endorsed by Luke—who wrote more of the New Testament than any other human—and even by the Twelve—the God-ordained, foundational leaders of the Church. In the course of human history, it may be that there was never a more radical and world-changing conversion.
And yet, converted he was. He summarized his story well in the opening words of 1 Timothy:
“I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life.”
Notice that word “example.” Saul—who later changed his name to “Paul” (which means “little”)—was an example of Christ’s mercy. No one—literally, no person ever—is too far gone for the “perfect patience” of Jesus Christ “for those who would believe in Him for eternal life.”
Paul was an example. He became an example in other ways as well. He repeatedly pleaded with new believers and churches, even other leaders, to imitate his example of life and ministry. Re-read these familiar statements before we explore our next important question:
“The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.”
“Therefore I exhort you, be imitators of me. For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church.”
“Brethren, join in following my example, and observe those who walk according to the pattern you have in us.”
“The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.”
And there are more. But here is the critical question: What does it mean for us to imitate Paul’s example? How are we to understand these commands—imperatives embedded in the God-breathed Scripture? The key is found in the first missionary journey.
The Pauline Cycle
Acts 14:21-28 provides a clear summary of Paul’s pattern of ministry—labeled by missiologists and theologians as “The Pauline Cycle.” It is more than a simple retelling of the history of the beginning of missions because the same pattern is found in Paul’s 2nd and 3rd missionary journeys, and confirmed by his letters. And don’t forget that what Paul and Barnabas did on that first missionary journey in Acts 13-14 was—according to the Holy Spirit—“the work to which I have called them to do.” This is not just “The Pauline Cycle.” It is the Holy Spirit’s “work.” Take a close look at Acts 14:21-28:
21 After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” 23 When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed. 24 They passed through Pisidia and came into Pamphylia. 25 When they had spoken the word in Perga, they went down to Attalia. 26 From there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. 27 When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. 28 And they spent a long time with the disciples.
Do you see the pattern—the “cycle”? Look at the verbs—the activity of this first missionary journey. In v.21 we’re told they “preached the gospel,” “made many disciples” and “returned” to cities where they had recently planted churches. In v.22 we’re told they were “strengthening the souls of the disciples” and “encouraging them.” In v.23 we’re told they “appointed elders for them in every church having prayed with fasting, they commended them to the Lord in whom they had believed.” In vs. 24-28 they returned to “Antioch from which they had been commended… gathered the church together… began to report all things that God had done with them… and spent a long time with the disciples” in the sending church of Antioch.
Let’s summarize:
- They were sent out by a thriving local church that was characterized by evangelism and discipleship.
- They preached the gospel, and when some believed, they planted a church.
- They strengthened the new disciples by establishing them in the faith.
- They raised up leaders from within the new churches and appointed some as elders to continue shepherding the new believers so that Barnabas and Paul could move on and plant more churches.
- They returned to the churches they had planted to continue “strengthening” them to make sure they continued on to maturity.
- They returned to the sending church to continue “strengthening” them as well as to “report” what God was doing through their faithful support.
This pattern can be summarized even more briefly: They evangelized and planted local churches, strengthened local churches, and raised up more leaders so they could multiply local churches. Again, this pattern—“the Pauline Cycle”—coincides with the Great Commission of Christ (esp., Matthew 28:19-20), is repeated in Paul’s 2nd and 3rd missionary journeys and matches Paul’s letters which were written for the purpose of continuing the “strengthening” process.
Coincides with the Great Commission
The clearest summary of the Great Commission of Jesus is found in Matthew 28:19-20:
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you…”
Paul’s “preaching of the gospel” and planting churches coincides with “baptizing” which was a public demonstration of new belief in Christ. Baptism was for new disciples who had believed the gospel and serves as a way for them to identify with Christ and His Church. As they are lowered into the water, they identify with His death. As they are raised out of the water, they identify with His resurrection. Baptism does not save—it is a public demonstration that a person has already been saved by believing the gospel, and desires to identify with Christ and His Church and live a new life for Christ.
Paul’s “strengthening” of new disciples coincides with “teaching them to observe all that I commanded you”—commonly called discipleship. In his letters, he often refers to “the teaching” (didache) that he delivered to the churches to establish them in their new faith. “Establishing” means to strengthen.
Paul’s “appointing” of elders in every church coincides with “go” (lit., going) in the Great Commission. Remember that Jesus gave the Great Commission to well-equipped disciples who had been “discipled” for about three years through His ministry. In the same way, the most equipped leaders in the church were “commended” to take part in the “strengthening” of their local church.
Repeated in 2nd and 3rd Missionary Journeys
In the second and third missionary journeys, Paul—now without Barnabas—continued the practice of proclaiming the gospel. See Acts 16:10, 13-14, 17, 31-34; 17:1-3, 10-12; 17:17-18; 17:22-31; 18:5; 19:4 for further examples of the pattern of evangelizing new areas. At some point, he developed a pattern of targeting strategic cities that could continue the process of evangelism and church planting in their “neighborhood” so to speak. Planting churches was central to “the work” of the Holy Spirit. Several of the locations in the 2nd and 3rd missionary journeys match letters to “churches” (e.g., Philippi 16:12; Thessalonica 17:1; Corinth 18:1; Ephesus 18:19; Galatia 18:23) which confirms that evangelism was intended to result in newly planted churches.
As in the first missionary journey, Paul returned in the 2nd and 3rd journeys to recently planted churches for the purpose of “strengthening” them through teaching. We see this pattern continue in Acts 16:40; 18:11, 21-23; and 19:9-10). When Paul went to Corinth, for example, we’re told “He settled there a year and six months, teaching the word of God among them” (18:11).
Paul also continued to appoint elders in every church so he could continue to take the gospel to unreached areas and plant more churches. In Chapter 20, he gave an impassioned charge to the elders of Ephesus, clearly entrusting them with the protection and leadership of the work in Ephesus rather than—as is done in modern church culture—pastoring one local church for a long period of time. This was the beginning of Paul’s leadership development strategy. He also developed apprentices and co-workers to multiply the work he himself was doing. In Acts 16, he took on Timothy as an apprentice. In 17:14-15, Paul departed from Berea, but left Silas and Timothy to continue the work there. In Chapter 18, he returned to churches entrusted to other leaders (22-23). This reveals a pattern of developing two general types of leaders—those who stay and shepherd local churches, and those who are sent, like Paul, to preach the gospel, plant more churches and help them multiply.
Note also that Acts 18:22 reports that at the end of the 2nd missionary journey, Paul once again returned to Antioch as he had done at the end of the 1st missionary journey.
Matches Paul’s Letters
The letters of Paul are a great treasure, but it is critical that we read them in their original context and discern their original purpose: “strengthening” or establishing churches. At first—after a new church was planted—Paul simply taught the first principles of the faith, also known as the “teaching” (didache) and “traditions” (e.g., Colossians 2:6-8; 2 Thessalonians 2:15).
Later, he wrote letters and sent his coworkers as the network grew and he was unable to shepherd every church personally. We no longer have Paul or Timothy or Titus, but we still have Paul’s letters. They show us exactly how he established believers and churches—helping them stand strong for the purpose of “participation in the gospel.” Paul’s letters fall into three broad categories which correspond to when he wrote them.
- His earliest letters (Galatians, 1&2 Thessalonians, 1&2 Corinthians and Romans) all have a similar emphasis: the gospel and its implications. This teaches us that the most important and foundation aspect of what is commonly called “discipleship” should be making sure new believers understand the gospel and the implications for their lives.
- His middle letters (Ephesians, Philippians, Colossians and Philemon) focus on the importance of the church in the unfolding plan of God, and the need for one-minded participation, strong households and orderly community life. This teaches us that the discipleship process should also include a clear challenge to participate in the mission and purpose of the Church.
- His latest letters (1 & 2 Timothy and Titus) are very practical—focusing on establishing churches in how they were to conduct themselves in the “household of God” (1 Timothy 3:15). This teaches us that the discipleship process includes grounding in the community life of the local church as well as and cooperation with its leadership.
Some Implications
Since the first missionary journey (summarized in Acts 14:21-28) is “the work” of the Holy Spirit (Acts 13:1-3), coincides with the Great Commission of Jesus, is repeated in the 2nd and 3rd missionary journeys of Paul and matches the letters of Paul, the first missionary journey holds great significance for all who live during this Church Age.
First, Paul should be imitated.
To obey Paul’s example and teaching is to obey Christ. Acts 1:1 tells us that Luke’s “first account” (i.e., the Gospel of Luke) contained “all that Jesus began to do and teach.” This means Luke’s second account—the Book of Acts—contains what Jesus continued to do and teach through His Apostles. That is why it is called “The Acts of the Apostles.” Their example and teaching are foundational to this age. Since Paul played such a critical role in taking the gospel to the Gentile world, his life and ministry are to be imitated—to imitate Christ is to imitate Paul. Perhaps all Bible-believing churches and movements do so to some degree already, but the decline of the Church in our time suggests the need for a fresh revisitation of Paul’s example and the prayerful willingness to make corrections or even complete reconstructions of churches and ministries.
Second, the New Testament was written to strengthen churches.
Every book and letter of the New Testament was written to strengthen churches. This is a critical correction for our modern church culture—the New Testament was not written primarily for individualized spirituality and theological debates. The letters in particular contain “the teaching” that was delivered to the first churches so they define the discipleship and leadership development process. No doubt, most evangelical teaching and discipleship support the importance of the local church, but since much modern discipleship material has been developed by parachurch ministries, the centrality of the local church is often lost or deemphasized. Curricula must be built based on the mission, purpose, concerns, and needs of the local church—for the purpose of strengthening and multiplying local churches.
Third, the local church is central to what God is doing in this age.
The implications of this are enormous. When the first missionaries were chosen by the Holy Spirit and sent out in intentional missions, they planted, strengthened and multiplied local churches. In other words, the Great Commission the planting, strengthening and multiplying of local churches. The entire missionary enterprise—evangelism, discipleship, leadership development, missions, theological education, good works, Christian publishing, etc.—should serve the purpose of multiplying strong local churches everywhere. All parachurch organizations must revisit their purpose, all curricula must be reread, all missionary endeavors must be reevaluated—in cooperation with local churches and the leaders of church movements—to determine whether they genuinely serve the planting, strengthening and multiplying of local churches. Even local churches need to reevaluate every program, every curriculum, and every resource to determine whether it is truly strengthening them for the purpose of participation in the Great Commission.
Fourth, local churches were networked together in a church planting movement.
Paul and other “sent ones” (sodal; see Part 3) went in and out of the churches as needed to keep them strong. Each church was autonomous, but they were also networked together, sharing resources, sharing leaders, receiving the teaching of the Apostles, the admonishment and guidance of mature, globally-minded leaders, “conducting themselves in a manner worthy of the gospel of Christ… standing firm in one spirit, with one mind striving together for the faith of the gospel.” As our culture and world become more and more negative toward Christianity in our time—especially in the West— the more this implication of the Pauline Cycle will need to be explored. Denominations, church planting movements and various other fellowships will need to rethink what they are doing and how it can be improved. Completely autonomous and isolated churches and movements need to prayerfully consider partnerships in the global family of God’s people.
Faithful Generations
In Paul’s final letter, 2 Timothy, he was passing the baton of leadership to the next generation of church leadership—represented in the person of Timothy. He challenged Timothy to continue the work he had been doing—the work Timothy had been taught to do.
“The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.”
Paul was the first generation leader—chosen by Christ and called by the Holy Spirit. Timothy was the second generation. He had heard Paul teach many “things…in the presence of many witnesses.” He had watched and helped Paul for many years by the time 2 Timothy was written—planting, strengthening and multiplying churches throughout the Roman Empire. Paul instructed Timothy to “entrust these to faith men.” That’s the third generation. Timothy was to find his own “Timothys”—faithful men who would commit themselves to “the work” the Holy Spirit had called Paul to do—the Great Commission. He was to “entrust” that work to a third generation of “faithful” people “who will be able to teach others also.” That’s a fourth generation.
See the pattern? Do you suppose Paul could have kept going? Do you supposed that fourth generation was supposed to find their own “Timothys” and pass on the teaching and “work” of Paul to a fifth generation? Of course. And then a sixth, seventh, 10th, 100th, 1000th generation.
That’s us. You and me.
The only question in our generation—as in each generation since Paul entrusted his work to Timothy—is, “Will we be faithful?” Faithful to “the things” which Timothy heard from Paul? Which Paul modeled in the Book of Acts and wrote in his letters? Which Timothy entrusted to faithful men?
Will we be the “faithful men” of our generation?
