Multiply: Building an Enduring Ministry

Introduction

The word multiply may conjure up in our minds the unending horrors of mathematical tables and formulas that leave us in a state of confusion. Yet, we experience the challenges and benefits of math daily. According to Merriam-Webster, multiply means to increase greatly in number or amount; to become much more numerous; to cause (something) to increase greatly in number or amount; to increase in number by reproducing.¹ Thus, multiplication is more than mathematical formulas; it is something that we experience daily.

In the Bible, the word multiply is used in significant ways in both the Old and New Testaments. The words increase and grow are related to multiplication.

In the New Bible Dictionary, Blair defines increase in this way:

A noun or verb meaning multiplication or growth, translating sundry Heb. and Gk. Words. Primarily the term involved the natural reproduction and germination of cattle and harvest, but always under God’s direction and control (Lv.

26

:

4

; Dt.

7

:

13

; Ps.

67

:

6

), as acknowledged by the tithe (Dt.

14

:

22

; cf. Pr.

3

:

9

). Hence prosperity is a sign of God’s favour (Dt.

6

:

3

), adversity of his displeasure (Je.

15

:

8

), and man’s exacting gain from possessions is condemned in the same manner as usury (Lv.

25

:

37

; Ezk.

18

:

8

ff.; cf. Ps.

62

:

10

). . .. In the NT the term is applied to the growth of the church in numbers (Acts

6

:

7

;

16

:

5

;

1

Cor.

3

:

6

) and in depth (Eph.

4

:

16

; Col.

2

:

19

). It is also applied to individuals generally (Lk.

2

:

52

; Jn.

3

:

30

; Acts

9

:

22

), and specifically with regard to faith (Lk.

17

:

5

;

2

Cor.

10

:

15

), love (

1

Thes.

3

:

12

;

4

:

10

), knowledge (Col.

1

:

10

), or ungodliness (

2

Tim.

2

:

16

).²

Brand adds:

The increase of the word of God (Acts

6

:

7

) refers to the spread of the gospel message. Increase is used both for the numerical growth of the church (Acts

16

:

5

) and for maturation (Eph.

4

:

16

; Col.

2

:

19

). Christian maturity is evidenced by an increase in love (

1

Thess.

3

:

12

;

4

:

10

) and knowledge of God (Col.

1

:

10

). Boasting in the results of one’s work for God is without a basis since God gives the increase (

1

Cor.

3

:

6

, Col.

2

:

19

).³

Thus, multiplication is both numerical growth and spiritual growth. While numerical growth is quantifiable, spiritual growth is difficult to measure. However, a ministry that grows numerically without spiritual growth or maturation is doomed for hardship and decline. Likewise, a ministry that grows in maturation (spiritual health) is certain to grow numerically. When a tree is healthy, has a good source of water, and has a sound root system (foundation), it will bloom, blossom, and bear much fruit. This is precisely what Jesus desires happen in his church and in our lives, but without him working in our lives and us abiding in him, we can do nothing (John 15:5).

Multiply in the Old Testament

The root word for multiply in the Old Testament is from the Hebrew word רָבָה (rabah). Rabah is found 246 times in 208 verses in the OT. Twenty-four times we read this word in the book of Genesis. During creation, God pronounces a blessing upon animal and human life, endowing them with the ability to reproduce, and exhorts them to fill the earth and multiply. God says to man, "Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth." God’s intention for man was to multiply and rule over all creation. According to Sailhamer,

The importance of the blessing in v.

28

cannot be overlooked. Throughout the remainder of the Book of Genesis and the Pentateuch, the blessing remains a central theme. The living creatures have already been blessed on the fifth day (v.

22

); thus the author’s view of the blessing extends beyond man to that of the whole of God’s living creatures. In v.

28

man is also included in God’s blessing. The blessing itself in these verses is primarily posterity: Be fruitful and increase in number; fill the earth. Thus already the fulfillment of the blessing is tied to man’s seed and the notion of life—two themes that will later dominate the narratives of the Book of Genesis.⁴

Built into the human DNA is the ability and desire for multiplication. This is obvious as we see mankind’s propensity towards and abuse of sexual activity. Pornography has exploited this built-in DNA characteristic. Advertising also deliberately displays the feminine sex to capture men’s attention and, thus, their money.

Multiplication also has a direct connection with ruling. According to Waltke, This entails the notion of multiplication so as to rule (cf. 1:28). The birds and fish rule their realms through multiplication.⁵ Regarding God’s blessing upon mankind, Waltke states that Humanity is given a twofold cultural mandate: to fill the earth and to rule the creation as benevolent kings (Gen. 9:2; Ps. 8:5–8; Heb. 2:5–9).⁶ Thus, God’s blessing in multiplication also relates to ruling over God’s creation.

In the creation story, God also indicates that each species would multiply according to its kind. Thus, there would be a limitation or boundary to how plants and animals would multiply. In other words, one being would procreate within its own kind and produce a like creature. Like would produce like. A principle from this emerges indicating to us that we produce what we are, and we do not produce what we are not. Later, we will see that this also carries over into ministry training. In making disciples, those we disciple become like us. Theological professors beget theological professors. Educators beget educators. Church planters produce church planters. Pastors beget pastors. Evangelists produce evangelists.

Later in the books of Genesis and Exodus, God promises to Noah, Abraham, and Jacob that they would multiply and fill the earth. Genesis 17:1–2 reads, "When Abram was ninety-nine years old the Lord appeared to Abram and said to him, ‘I am God Almighty; walk before me, and be blameless, that I may make my covenant between me and you, and may multiply you greatly.’"⁷ Built within the covenant was God’s desire and purpose to multiply Abraham’s descendants. In Exodus 1:7, we see the fulfillment of this: "But the people of Israel were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land was filled with them." Thus, within creation and within the people of God, God created them with the DNA for multiplication. God’s desire was for a godly heritage, where God’s people raised up godly children for God’s heritage and glory (cf. Mal 2:15).

Related words include מַרְבֶּה (marbeh) for abundance (Isa 33:23) or increase (Isa 9:6), מִרְבָּה (mirbâ) for much (Ezek 23:32, only), מַרְבִּית (marbît) for increase and multitude, תַּרְבּוּת (tarbût) for increase and brood (Num 32:14, only), and תַּרְבִּית (tarbît) for increment, usury, and interest.

According to Harris et al.,

This [rabah] is the West Semitic form of a very common term cognate to Ugaritic rb and Akkadian rahu. This is the suffix common to so many Babylonian-Assyrian names, e.g. Hammu-rabi= The god Ham (perhaps ʿammu) is great.. . . Multiply is read by all of the versions, but in subsequent usages a variety of translations appear, increase (Gen

7

:

17

–

18

); be many (I Chr

23

:

17

); so much (Gen

43

:

34

). In single instances a great many more meanings are in evidence. In the Hiphil stem the standard and most common meaning is multiply, but a variety of other translations are also given: ask much (Gen

34

:

12

); gather much (Ex

16

:

18

); yield much (Neh

9

:

37

); give more (Num

26

:

54

); to heap (Ezk

24

:

10

). . .Although generally restricted to quantitative contexts, the root rābâ has some use in metaphorical expressions. It is used in the following special senses: live long (Job

29

:

18

); make words great, to brag against God (Job

34

:

37

), and have many children (I Chr

7

:

4

).⁸

Thus, in the Old Testament, God creates the world with the ability to multiply according to one’s own kind. Multiplication is a direct result of God’s proclamation of blessing upon animal and human life. In addition, God multiplied the descendants of Abraham according to his promise and power. Multiplication is God’s initiative through the life of Abraham and is based upon the promises of God. God is a God of abundance and has built within his creation a capacity to increase and to multiply offspring, a tithe, and his people.

Multiply in the New Testament

The words that have the idea of multiplying in the New Testament include increase, grow, and multiply. The Greek words for this include αὐξάνω (auxanō) and πληθύνω (plēthunō).

The word αὐξάνω (auxanō) occurs twenty-one times in the NT and is translated by the ESV as increase, grow, or growth. Related to this word is αὔξησις (auxēsis) (growth, two times), αὔξω (auxō) (to grow, two times), συναυξάνω (sunauxanō) (to grow together, one time), and ὑπεραυξάνω (hyperauxanō) (to flourish, one time). In 2 Thessalonians 1:3, we read that the Thessalonians’ faith had grown abundantly. The prefix ὑπερ (hyper) with the verb αὐξάνω (auxanō) intensifies and gives emphasis to their remarkable growth. In 1 Thessalonians 1, we read that the Thessalonian believers abandoned their idols to serve the true and living God. Their testimony was broadcast throughout the whole area like a trumpet, and they became examples for the church in that region and beyond. They suffered greatly, yet became an example for all believers. In Mark 4:3ff., Jesus uses αὐξάνω (auxanō) in reference to the growth of the seed (i.e., the gospel) that produced thirtyfold, sixtyfold, and a hundredfold. While God’s servants plant the seed, God is the one who gives growth (1 Cor 3:6). God not only gives seed to the sower, but he also gives grace for giving and uses the giver’s gifts to encourage and bless others (2 Cor 9:10). Through the Word of God, new believers experience growth (1 Pet 2:2). Only by being closely connected to Christ can one experience growth because Christ as the Head gives growth to the body (Col 2:19). In Ephesians 4:11–16, we read that when each believer functions properly, the whole body grows into the image of Christ, who is the Head. Growth, then, occurs through the Word of God proclaimed by the servants of God as they are rightly connected to Christ.

Πληθύνω (plēthunō) is found twelve times in the New Testament, five times in the book of Acts (6:1, 7; 7:17; 9:31; 12:24). In Acts 6:1, because the number of disciples were multiplying (present-tense participle indicative of on ongoing activity), the apostles faced their first challenge: meeting the needs of Hellenistic widows. Nicoll notes that multiply here "denotes that the numbers went on increasing, and so rapidly that the Apostles found the work of relief too great for them."⁹ With reference to the unmet needs of Grecian widows, Polhill comments, The Jerusalem Christian community had witnessed considerable growth; and as is so often the case with rapid increase, administrative problems developed.¹⁰ However, the problem was not just an administrative problem; it was a cross-cultural problem. They faced a cross-cultural problem of caring for Greek-speaking Jewish widows. The Jerusalem church was composed of Aramaic-speaking Jews and Greek-speaking Jews. Greek-speaking Jews had returned to Jerusalem from the diaspora from other countries. The Septuagint was written for Greek-speaking Jews who gathered in synagogues across the Roman world. Gentile converts to Judaism, called God-fearers, joined them in worship in the local synagogue. When cultures mix, there can be problems, but under the cross and through the Spirit, God enables us to have understanding and reconciliation. Polhill also notes,

In Jewish society widows were particularly needy and dependent, and the Old Testament singles them out along with orphans as the primary objects of charitable deeds. The Hellenist widows may have been a particularly sizable group. Diaspora Jews often moved to Jerusalem in their twilight years to die in the holy city. When the men died, their widows were left far from their former home and family to care for them and were thus particularly in need of charity. Many of them may have been attracted to the Christian community precisely because of its concern for the material needs of its members.¹¹

The apostles had the congregation choose Spirit-filled men to serve these widows. They decided to devote themselves to prayer and to the ministry of the word (teaching and preaching God’s Word and the gospel; 6:4). According to Barrett, "Preaching is the most probable meaning of the word of God."¹² The word ministry is from the Greek noun διακονίᾳ (diakonia), which means service. The verbal form διακονεῖν (to serve) is found in 6:2 in reference to serving food to widows. The seven would serve food while the apostles would serve God’s Word. Seven men with Greek names are brought forward and the apostles lay hands on them and pray for them, commending them to this work.

In Acts 6:7, Luke reports that the result of the apostles’ decision was that "the word of God continued to increase [from αὐξάνω (auxanō)] and the number of disciples multiplied [from πληθύνω (plēthunō)] greatly in Jerusalem." Both verbs are in the imperfect tense, thus describing an ongoing action. The Word of God was increasing, and the number of disciples were multiplying. According to Barrett, "The meaning is clear: the word of God as the apostles continued to preach it (vv. 2, 4) had continually increasing influence and effect. The Word was responsible for the increasing number (ἐπληθύνετο ὁ ἀριθμός) of disciples, though these were so far confined to Jerusalem."¹³ Luke notes that many priests believed in Christ as they became obedient to the faith (6:7).

In Acts 7:17, in Stephen’s defense before the Sanhedrin, he references the growth of the Israelites in Egypt after Joseph died. They "increased and multiplied in Egypt." These two verbs are αὐξάνω (auxanō) and πληθύνω (plēthunō).

In Acts 9:31, after Paul’s conversion and return to Tarsus, Luke summarizes this section by stating that the church (the Greek word ἐκκλησία [ekklēsia] is singular) all throughout Judea, Galilee, and Samaria continued to enjoy peace (imperfect verb stressing ongoing state) for a time and the church multiplied. God gave peace to the church throughout this area and the church was built up spiritually and walked in the fear of the Lord. As a result, the church expanded.

Robertson notes, The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.¹⁴ In this passage, Luke focuses on four aspects. First, the church enjoyed peace. There was a calm after the storm of persecution as the persecutor met Christ and his life was forever changed. Second, the church was being built up (from οἰκοδομουμένη [oikodomoumenē], present passive participle) through the teaching of the Word of God (cf. Acts 20:32). Jesus promised to build his church (Matt 16:18). "Building up" is used for internal, spiritual growth (cf. Eph 4:11–16). Third, they were walking in the fear of the Lord. Believers lived with respect and awe of God in their lives and reverently feared him. Finally, they walked in the exhortation or encouragement of the Holy Spirit. Their lives were guided and influenced by the Holy Spirit. This all resulted in multiplication. Lenski succinctly states, "The spiritual power of the church evident in its membership attracted and won men . . . When the members walk with the fear of the Lord before their eyes and with the Spirit’s encouraging voice in their hearts, the church will be strong and will also surely multiply."¹⁵

In Acts 12:24, after Herod’s death due to not glorifying God, the Word of God was increasing (from αὐξάνω, auxanō) and multiplying (πληθύνω, plēthunō, in the imperfect tense signifying ongoing action in the past). Again, we have found these two words used together as in Acts 6:7 and 7:17. God causes his Word to increase and multiplies the impact of his Word. In these instances, we see that the Word of God, when proclaimed by his servants, has the power to change lives, and it increases and multiplies. Similar wording is found in Acts 16:5 and 19:20. In three instances (Acts 6:7; 9:31; and here in 12:24), Luke is summarizing his narrative section of the growth of the church. Here, even though an attempt was made by Herod to restrict the new Christian movement, God’s Word prevailed, and the number of disciples increased and multiplied. In Acts 16:5, Luke notes that the churches were strengthened in the faith (Αἱ μὲν οὖν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει, ai men ekklēsiai estereounto tē pistei) and increased in numbers (καὶ ἐπερίσσευον τῷ ἀριθμῷ καθʼ ἡμέραν, kai eperisseuon tō arithmō kath hēmeran) daily after Paul, Silas, and Timothy delivered the decision from the Jerusalem council to the churches in Asia Minor where Paul and his team had preached the gospel during their first missionary journey. The word churches is plural, indicating local churches, and the word for strengthen is a passive, imperfect verb, indicating that the Holy Spirit was causing the church to strengthen. [I]n the faith is a reference to the content of the gospel and sound doctrine. The Word of God has the ability to strengthen a believer and to cause multiplication. In Acts 19:20, after the residents of Ephesus burned their amulets associated with magical arts, we read that "the word of the Lord continued to increase [αὐξάνω, auxanō] and prevail mightily." People responded to the gospel by repenting and believing, and the church grew rapidly. God’s Word has the power through the Holy Spirit to strengthen churches and multiply believers and churches. Church multiplication is possible through the power of the Holy Spirit as the Word of God is being faithfully proclaimed and taught.

In 2 Corinthians 9:10, God multiplies (πληθύνω, plēthynō) seed for the sower. Paul writes this in connection with giving. God gives the ability to give for his work. In this passage, Paul states that God "will supply and multiply your seed for sowing and increase the harvest of your righteousness. Again, in this passage the word for increase" is αὐξάνω (auxanō), to grow or to increase. God brings growth, and he multiplies the impact of his Word by multiplying the number of believers in Jesus Christ (i.e., disciples). God can multiply the impact of the gospel through our giving for gospel-focused ministry.

In the LXX (Septuagint), πληθύνω (plēthunō) is found 209 times in 189 verses. Of these occurrences, it is found thirty-two times in the book of Genesis. Seven times it is used in Genesis 1 of creation (vv. 22, 28). God blesses the animal kingdom and mankind and tells them to multiply. God tells Noah to multiply (Gen 9:1, 7). God also blesses Abraham, Isaac, and Jacob and tells them to multiply (Gen 17:2; 22:17; 28:3). God promises Abraham that his seed would multiply on earth.

Related to this is πλῆθος (plēthos, crowd, thirty-one times), πίμπλημι (pimplēmi, to fill, twenty-four times), ἐμπίπλημι (empiplēmi, to fill, five times), παμπληθεί (pamplēthei, in unison, one time), πλήμμυρα (plēmmura, flood, one time), πλησμονή (plēsmonē, indulgence, one time), and ἀριθμός (arithmos, numbers, eighteen times). The word πλῆθος (plēthos) is found predominantly in Luke’s writings (twenty-four times in Luke and Acts) and is usually translated multitudes or numbers. The word ἀριθμός (arithmos) is found predominantly in Acts and in Revelation. Acts 16:5 reads, "So the churches were strengthened in the faith, and they increased in numbers daily."

Thus, God is the One who increases and multiplies the impact of his Word, proclaimed by his servants in the power of his Holy Spirit. Multiplication is directly related to making disciples through the gospel message. When God’s servants faithfully proclaimed his Word, the number of disciples and churches increased and multiplied. Therefore, the DNA of the church is to increase and multiply, not just to continue to exist or survive, not just to preserve their culture or social identity. Multiplication through gospel proclamation in the power of the Holy Spirit is what consistently happens in the book of Acts. Thus, we can conclude that multiplication is what God accomplishes through his servants who proclaim his Word through the power of the Holy Spirit.

Many churches do not experience the increasing and multiplying power inherent in the gospel. Many churches exist and continue to maintain their culture, have their meetings, and endeavor to meet the needs of their membership. Some churches in the majority world are following the pattern of churches in the Western world, but some have experienced the multiplying effect of the gospel proclaimed by faithful servants. In the remainder of this book, we will outline the biblical principles that result in multiplication.

1

. http://www.merriam-webster.com/dictionary/multiply.

2

. Blair, New Bible Dictionary, s.v. increase,

505

(emphasis added).

3

. Brand et al., Increase,

816

.

4

. Sailhamer, Genesis,

38

.

5

. Waltke and Fredricks, Genesis: a Commentary,

63

.

6

. Waltke and Fredricks, Genesis: a Commentary,

67

.

7

. Unless otherwise indicated, all quotations from the Bible are from the English Standard Version (ESV).

8

. Harris et al., Theological Wordbook of the Old Testament,

828

.

9

. Nicoll, Expositor’s Greek Testament: Commentary,

164

(emphasis added).

10

. Polhill, Acts,

178

.

11

. Polhill, Acts,

178

.

12

. Barrett, Critical and Exegetical Commentary