Theology of Mission E-Book

J. D. Payne

• Herausgeber: Lexham Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 333

Veröffentlichungsjahr: 2022

Beschreibung

God's mission is on every page of Scripture. In Theology of Mission: A Concise Biblical Theology, J. D. Payne traces the theme of mission throughout Scripture. The Bible is a story of God's mission. God takes initiative to dwell with humanity. He desires to be known. To this end, he sends and is sent. Through Christ, God redeems sinful humans and recreates the cosmos. And he has invited his people to join in this mission. Payne shows that God's mission is on every page of the Bible and is foundational to the church's own existence. With reflection questions following concise chapters, all readers can consider their place in God's work.

Leseprobe

THEOLOGY OF MISSION

A Concise Biblical Theology

J. D. PAYNE

Theology of Mission: A Concise Biblical Theology

Copyright 2021 J. D. Payne

Lexham Press, 1313 Commercial St., Bellingham, WA 98225

LexhamPress.com

You may use brief quotations from this resource in presentations, articles, and books.

For all other uses, please write Lexham Press for permission.

Email us at [email protected].

Unless otherwise noted, Scripture quotations are the author’s own translation or are from the ESV®Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Print ISBN 9781683595724

Digital ISBN 9781683595755

Library of Congress Control Number 2021941978

Lexham Editorial: Todd Hains, Jake Raabe, Kelsey Matthews, Jessi Strong, Mandi Newell

Cover Design: Lydia Dahl, Brittany Schrock

To the One who was in the beginning and coming soon,

and to Sarah, his amazing blessing to me

Contents

Preface

1Missional Hermeneutic

2The God Who Sends

3Mission in Torah

4Mission in the Prophets

5Mission in the Writings

6Mission in the Synoptics

7Mission in John

8Mission in Acts

9Mission in the Pauline Epistles

10Mission in the General Epistles

11Mission in Revelation

Conclusion: Reflections and Application to Contemporary Practice

Bibliography

Subject Index

Scripture Index

Preface

Whenever I ask a class for biblical support of God’s mission in the world, the Matthean account of the Great Commission (Matt 28:18–20) is usually the first passage referenced. Of course, there is nothing wrong with pointing to this Scripture. Whenever I ask for another passage, Acts 1:8 is often stated, then a general reference to Paul’s missionary journeys. Beyond these, I usually receive no additional support.

Why is this the case? Is this all there is in the Bible when it comes to God’s mission—just a few texts? God has chosen to reveal himself through many books, and is his mission only connected to a few sentences in two books? Is this all the Bible provides on the topic? Have we allowed a few verses to be the primary support system for the church’s modern apostolic work? While Matthew 28:18–20 is a rich text and incredibly important to the church’s task, there is so much more in the Bible related to God’s mission. In fact, the global mission task would still be valid even if Jesus never spoke those words.1

Throughout the twentieth century, mission came to mean a variety of activities. Little has changed today. The church frequently engages in actions labeled “missions,” even if the gospel of Jesus Christ is never shared! We continue to reside in a world of competing voices, some better than others. This is true within the church and outside the church. We need to know what is contained in the Scriptures, especially when it comes to such an important topic as our study. Theology shapes Christian decision-making.2

MISSION, BLESSING THE NATIONS, AND SUB-THEMES

The purpose of this book is to trace the biblical theme of mission throughout the Scriptures by considering how God is glorified through the blessing of the nations. In the general sense, mission is all God is doing in the cosmos to accomplish his will. While there are many definitions of mission among scholars, I am using it here to refer to all that God has done, is doing, and will do to redeem sinful humans and recreate the cosmos into the new heaven and earth. God works through personal means in ways only assigned to divine prerogative to accomplish this purpose. However, his primary means toward this work, noted throughout the Scriptures, involves his people. This book addresses both.

Diversity and unity are found within the Old and New Testaments. Numerous themes bring the Scriptures together to tell a single story. There are many ways to approach the study of biblical theology of mission and trace a particular topic throughout the Bible.3 Scholars have often noted the storyline of the Bible relates to the concepts of creation, fall, redemption, and restoration. From Genesis to Revelation, the reader is never far from any of these significant moments. With these in mind, this book attempts to address how God’s mission is revealed in the story.4 One way to understand this overarching theme is to consider several sub-themes that provide support derived from the biblical texts.5 The primary method used in this book is an inductive exegesis that leads to a biblical theology. This biblical-theological approach is combined with a salvation-historical approach to examine various portions of the Scriptures related to mission.

However, while the mission of God provides a unifying approach to understanding the biblical story, the Bible is filled with complexity. Each of the sub-themes addressed will not be found in every book. Though the mission of God recapitulates from Genesis to Revelation, some sub-themes will find greater representation than others. Given the diversity of the Scriptures, some will run extensively throughout the books, but others will be noted to a lesser degree. No text is totally irrelevant to God’s purpose in the cosmos.6 This approach provides a more robust understanding of the mission of God than an approach that only addresses a few of the significant sub-themes.

PATTERN OF PURPOSE THROUGHOUT SCRIPTURE

The glory of God among his image-bearers comes through sending and relationship. It is in and through relationship that the nations are blessed with the expectation they will enjoy such benefits and leverage them for God’s glory among others. There is a particular pattern that repeats itself throughout the Scriptures in relation to God’s mission: sending to the world → proclaiming hope through judgment → entering relationship → receiving blessing. God takes the initiative and comes to his creation, or sends his representative(s). A message of hope is shared but reveals that his good news involves judgment and consequences for sin. Those who embrace God’s message by faith enter into relationship with him and his kingdom people and experience his blessings.

From Genesis to Revelation, God’s purpose and work in the world reveals a God who receives glory through relationship and blessing. At creation, he blesses man and woman (Gen 1:28); his promise to Abraham involves blessing (Gen 12:1–3); life in the kingdom involves blessing (Matt 5:1–11); and Revelation concludes with blessing to those able to enter the new Jerusalem (Rev 22:14). While relationship with God brings such favor, his benefits (Psalm 103:2) were not given simply for selfish consumption. Though to be enjoyed, the blessings were to be used appropriately to glorify himself. The psalmist was quick to note the relationship between receiving the blessings of God and God’s glory among the nations (Psalm 67). It was Israel’s failure to follow such desire that resulted in the selfish transformation of her blessings into the idols that resulted in Assyrian and Babylonian captivity.

Prior to the fall, God comes to Adam and Eve, enters into relationship, and blesses them. As his image-bearers, they were to populate the planet with other image-bearers (Gen 1:28). God’s mission meant he would be glorified by his vice-regents throughout the world. The planet would serve as a temple where people would have intimate fellowship with the Creator without knowing the mediatorial function of a priest. Rather, mankind would be a holy priesthood unto God.

After the fall sin brings judgment, but God’s grace brings hope. God stills takes the initiative to come to his creatures, but does so with a message of blessing through judgment (Gen 3:14–15, 21). Relationship will be restored and blessing will come, but atonement must be made for sin. The earth was still to be filled with God’s image-bearers (Gen 6:1; 9:1), but the effects of sin would spread throughout the population living on a groaning planet (Rom 8:19–23). Again, a pattern emerges from the Scriptures related to God’s purpose in the world: sending → hope through judgment → relationship → blessing.

God takes the initiative to come to his elect, but he does so with a message of hope through judgment. The sin that separates himself from mankind must be addressed. Relationship with God involves a judgment on sin and a faith that brings fellowship. Covenants are cut with the death of animals all foreshadowing the new covenant to come. Mankind and God now enter into relationship through judgment because of sin. But even with judgment, blessings are given and to be enjoyed and used for God’s glory. Relationship results in new community with God and his people.

God comes to Moses and sends him to Egypt to deliver Israel from slavery. The message, to both Israel and pharaoh, was that hope would come to God’s people, but judgment would come first. Such would befall Egypt, but Israel would have to judge her own sin and be sanctified according to God’s plan. The final plague that brought deliverance was only avoided through obedience to God’s instructions. At Sinai, God entered into a covenant with his people. They were to be “a kingdom of priests and a holy nation” (Exod 19:6). The covenantal relationship would bring great blessings but also great responsibilities. Israel was to be a light to the nations, pointing God’s image-bearers to their Creator who alone was worthy of glory.

Shortly after David becomes king of Israel, God comes to him following this pattern of purpose. The message of hope through judgment is communicated in that David will eventually die, but God will raise up his offspring as part of an eternal kingdom (2 Sam 7:13). Through this Davidic covenant, blessings will come to be enjoyed and used for God’s glory.

The long-awaited Davidic descendant would arrive in the fullness of time (Gal 4:4). He was sent to the people of Israel (John 1:14) with a message of hope through judgment. The new covenant in his blood would reveal the full extent of God’s judgment on sin and grace and blessing on the nations. As the Father had sent the Son into the world to carry out his purpose, prior to the ascension, the Son would send his disciples to repeat the pattern until he returned.

As the church is sent into the world to encounter image-bearers separated from God, a message of hope through judgment is communicated. People must die to self in repentance toward God and faith in his Messiah (Acts 20:21). Such action brings them into a new kingdom community in which both present and future blessings are a reality (Acts 3:19–20). The pattern of purpose repeats itself as those newly blessed in turn begin to steward well their blessings as they are sent into the world with the message of hope through judgment.

Writing a concise work is both an exciting and daunting task. Whenever one writes an introductory book, it is guaranteed that important matters will be omitted due to space considerations. How much more when the author writes a concise introduction! Because this book is an overview, I have avoided detailed discussion in areas that some readers will no doubt will find important. For more information, readers should consider the notes and the bibliography.

I am honored to have worked with Todd Hains and the team at Lexham Press on this project. Any shortcomings in the content of this book are my responsibility. I must also offer a word of thanksgiving to Sarah, Hannah, Rachel, and Joel. Their presence and prayers during this project have been my delight. I am so thankful for these four gifts. As always, I am humbled and thankful that the Lord allowed me to produce this text. May it be to his glory!

—J. D. Payne

CHAPTER 1

Missional Hermeneutic

The Bible is comprised of multiple stories that unite to form one grand story revealing God and his mission. In this chapter, I address what a missional hermeneutic is, and how the approach will be advocated throughout this book. As with all forms of biblical interpretation, this method does not escape limitations. However, since God is a God of mission and brings glory to himself, this theme should be prevalent throughout the Scriptures and worthy of consideration.

The entirety of Scripture’s story is about mission.1 This hermeneutic should be granted significant priority because it derives from the unity of the entire canon of Scripture.2 This approach to interpretation allows the reader to see the beginning, end, and the way between these two points of the biblical storyline. One way to consider this approach to the Scriptures is like a “map,” that does not provide “every tiny feature of a landscape,” but offers a way to see the entire biblical terrain and how to navigate through it.3 Comprised of and built from smaller stories, the Bible contains a metanarrative of the Creator who creates a good creation that is corrupted by the fall, and who labors to redeem and recreate that which presently groans under the weight of sin.4

The Bible was birthed in the context of God carrying out his purpose in the world to redeem a people for himself and restore a groaning creation. The Old Testament was written to a people needing to know the God of Abraham, Isaac, and Jacob. The worldviews of the nations around God’s people were significantly distorted by the fall. The ethical practices of the Egyptians, Assyrians, Babylonians, Persians, and other peoples of the ancient Near East fell short of God’s expectations. Torah was given to remind Israel where they came from, where they were going, and the need to love God with their entire being (Deut 6:7). God always existed, created everything from nothing, and called Israel to himself so that both Israel and all the nations of the world would be blessed (Gen 12:1–3) and not experience his judgment.

When Israel wandered from Torah, the blessing to her and the nations was at stake. In his grace, God provided prophets to deliver messages calling Israel to covenantal faithfulness. She was to remember what was expected to live with a holy God and repent, or judgment would eventually follow. The cycle of disobedience described in Judges foreshadowed a pattern replicated during the monarchy and following Babylonian exile. Rather than being a “kingdom of priests and a holy nation” (Exod 19:6), that the way of the Lord and his saving power may be known among all nations (Ps 67:3), Israel turned from Torah and became like the nations of the Fertile Crescent. By 587 BC, most of the nation had been destroyed and exiled by Assyrian and Babylonian armies. Israel lost the promised land, the temple, the priesthood and her cultic practices. Jeremiah and other prophets predicted a return to the land and restoration of both Israel and the nations under God’s Davidic Servant-King. By the time the Old Testament ends, the political and religious structures are again active in Jerusalem.

The New Testament was also birthed out of the context of God’s mission in the world. Neither Jesus nor the first-century disciples saw themselves as a part of a new religious system. They were not plan B, as if Israel thwarted God’s mission and he needed to use a backup team. The Gospels are filled with Old Testament prophecies that find their fulfillment in Jesus and the Church’s labors. The new covenant addressed in Matthew 26:26–29 takes the reader back to Jeremiah, Isaiah’s Suffering Servant, and Exodus’s Passover lamb. The arrival of the Spirit at Pentecost (Acts 2) is a fulfillment of Joel’s prophecy. The birth and growth of the church, with both Jews and gentiles, was a fulfillment of Amos’s prediction of the rebuilding of David’s fallen booth (Amos 9:11, 12; Acts 15:16–17).

The letters comprising the New Testament were developed in a context where the Old Testament was the Bible of the people of God. Many of these New Testament writings were written to young churches. The last days had arrived (Acts 2:17) with the day of judgment being the next cosmic event on God’s eschatological calendar. However, Jesus commanded his people to preach the gospel and make disciples of all nations before the day arrives (Matt 24:14; 28:18–20). Very soon the nations would be judged, and the restoration of all things would come (Rev 21:1–5). The earth would be filled with God’s image-bearers glorifying him and experiencing the fullness of joy and his pleasures forevermore (Ps 16:11).

A FRESH HERMENEUTIC

A missional hermeneutic is a means of interpreting the Scriptures, in their historical and cultural contexts, with the person and work of Christ and the mission of God as the central key to proper understanding of the biblical story.5 While it is assumed by some to be primarily observed in the New Testament, the key of messiah and mission is quite evident throughout the Old Testament as well. This interpretative approach must reflect the whole canon of Scripture, clarify what is at stake, and articulate the Bible’s message.6 A missional hermeneutic is the result of recognizing God’s mission in the canon of Scripture.7

This mission-centered approach to reading the Bible has not always been the case, and it still remains foreign to many readers. However, in the later twentieth and early-twenty first centuries, scholars began to advocate this approach to biblical interpretation. At the turn of the century, Harry Daniel Beeby expressed his concerns with present-day hermeneutics and offered the following as a prescription for the problem:

I believe that biblical understanding, investigation, reading and usage are in crisis; that the questions and the problems that face us are almost beyond numbering but that among all the approaches to be made there is one, rarely considered, which is so important that renewal will fail if it continues to be neglected. The approach is of those who read in the Bible the account of the missio Dei and who believe that it provides a trajectory essential to full hermeneutical renewal.9

While a missional hermeneutic is not as widespread as desired, it has experienced growth over the past two decades. If Beeby’s crisis remains, then what can be done? One response is missiologists and theologians need to communicate with each other. Scholars in these two disciplines have at times kept their worlds separated.8 This dichotomy often resulted in biblical and theological studies focusing on the church itself, while viewing mission as a stepchild. Missiologists lacking serious biblical study often turned to oversimplification and prooftexting.10 Textual diversity and historical character, sometimes with little attention to contemporary relevance, have been the concerns of many biblical scholars, while missiologists have overlooked these important matters to fall into the unhealthy pit of eisegesis.11 While I cannot guarantee this book will completely avoid these concerns, I shall work diligently to avoid them in an attempt to bring the theological and missiological realms together regarding mission as a biblical and theological theme.

BIBLICAL-THEOLOGICAL APPROACH

A missional hermeneutic is not a panacea. Following this paradigm will not resolve all interpretative challenges found in the Old and New Testaments.12 There is a great amount of diversity in the Bible: different genres, writing styles, grammatical expressions, emphases, and themes, as well as writing locations and historical contextual event.13 Yet, within this diversity, there is great unity, especially for those who believe that the Bible, in its entirety, is God’s revelation to his people.14

I am aware scholarship has problems not only discussing unity within either the Old or New Testament books, but even the relationship of these two volumes to one another is seriously questioned.15 It is beyond the scope of this introductory book to enter into an apologetic regarding the details of the scholarly debates on this relationship. There is much internal evidence, when subjected to scholarship and reason, that reveals unifying threads woven throughout the sixty-six books of the Bible. One of these unifiers is the significant thread of God’s mission.

If the sovereign God is true to his character, then he is able to allow for healthy diversity and unity to coexist in his Scriptures. Consider van Gogh’s portfolio or Mozart’s symphonic repertoire. Their works were created over lifetimes. They display variations based on the periods of their compositions. However, the stylistic aspects of each artist run throughout their works. It is possible to extract their creations, at any moment in their careers, and observe the unifying stylistic features in view of diversity and change. If God is a God of mission, then this aspect of his nature and functions should be found across the pages of biblical revelation.16

CHRISTOCENTRIC-MISSIONAL APPROACH

The Bible begins with God’s dealings with the nations and concludes with God’s concern with the nations. God’s purposes related to the nations form the basic story of Scripture.17 The first century believers read the Old Testament from a historical, messianic, and kingdom perspective. Torah, Prophets, and Writings were God’s revelation to his people and relevant for their day. As will be shown, the early disciples often returned to the Scriptures (and thus Israel’s history) to find explanation, support, and guidance for contemporary works of the Spirit. Jesus did not come to abolish the Law or the Prophets, but to fulfill them (Matt 5:17). He had no problem revealing how the Scriptures pointed to himself (Luke 24:27, 44). Following the resurrection and ascension, the disciples believed Jesus was the Messiah sent from the God of Abraham, Isaac, and Jacob. He came and fulfilled parts of his mission as it was not the time for the kingdom to be fully restored (Acts 1:6–7). The great restoration would arrive, but in the interim, the divine mission remained. The disciples were to bear witness to the Savior starting in Jerusalem (Acts 1:8) and establish kingdom communities throughout the world that would live out the kingdom ethic until the parousia.18

A missional hermeneutic attempts to draw from this interpretative framework of the first century believers. A christological and missiological reading of the Bible does not mean Jesus or missionary activity are found in every passage. However, some passages, in their historic contexts, address the Messiah and mission in more detail than others. History shows it is possible to have a high view of the Messiah and commit the fallacy of eisegesis in his name. A missional hermeneutic is not about stretching the text to mean something it was never intended to mean; rather, a missional hermeneutic is governed by a christological pivot.19

A missional hermeneutic is not about prooftexting to feign the appearance of Jesus and mission. Prooftexting may draw attention to significant passages related to the desired outcome, but it avoids addressing passages that offer little support to (or conflict with) the overall metanarrative of the Bible. It is appealing, but dishonest. This book attempts to avoid this problem, recognizing portions of the Old and New Testaments may have little direct bearing on the topic. Some of the important sub-themes addressed will receive less attention than others.

While this hermeneutic is used to understand the “then and there” of the biblical stories, it is also applied to asking about the relevance to the “here and now” of those same stories.20 Orthodoxy is meant to transition into kingdom service. This is especially true in the area of disciple making. The mission of God belongs to God, but the Scriptures come with the expectation that the people of God will engage with his mission.21 The aforementioned pattern of sending and proclaiming a message of hope through judgment is a significant part of the church’s apostolic work in the world.

CONCLUSION

A missional hermeneutic is used throughout this book. Messiah and mission is a key to understanding the biblical storyline. While the Bible contains a great wealth of diversity, such is not a problem to understanding God’s work in the cosmos. Diversity should be expected, given the epochs, genres, settings, and characters encountered. However, within diversity there is continuity and unity. The character and actions of God are consistent throughout the Scriptures. Before beginning with a study of mission in Torah, it is necessary to turn attention to the God who sends.

REFLECTION QUESTIONS

1.How would you define missional hermeneutic in your own words?

2.What does it mean to read the Bible from a christological and missiological perspective? Do you read the Bible this way? If not, how would you describe your approach?

3.How does knowing the New Testament was birthed in the context of the church carrying out the purpose of God affect the way you will read it in the future?

CHAPTER 2

The God Who Sends

The biblical storyline reveals a God who remains faithful to his promises which require the ongoing sending of himself and his servants into a tragically suffering and deeply needy world to accomplish his mission of redemption and restoration. Mission begins in the heart of God and flows from his nature. He is glorified through relationship with the nations and extending his blessing to them. He reveals himself as deeply concerned with a divine plan, his plan, a plan that existed in eternity past. His work involves the election of the saints “before the foundation of the world” (Eph 1:4; cf. Rev 13:8) and the sacrifice and exaltation of the Son (1 Pet 1:20). His plan comes with a strategy. An objective, even within the heart of God, requires action. God is there and working his will (John 14:10). Mission began with God, is sustained by God, and will culminate with God. Mission is not an activity developed by the church; rather, the church participates in God’s mission. Mission belongs to him.

God’s strategic plan for executing his mission begins with the concept of sent. For example, the New Testament’s use of the verb apostello (“send”) from which the noun apostolos (“apostle”) is derived reveals the connection between God’s work in the world and his messengers. Sending is necessary for mission. Jesus is called an apostle (Heb 3:1) and sent to do the work of the Lord (Luke 4:18). Jesus calls his disciples and sends them to preach (Mark 3:14). Paul recognized himself to be called an apostle and set apart for the gospel work (Rom 1:1).

During the late twentieth century, Francis M. DuBose published God Who Sends: A Fresh Quest for Biblical Mission. This work was the first book-length study (at least in English) of the biblical concept of sending. The title was selected “because God as Sender is the basis of all the Bible has to say on the subject.”1 While the church has often understood sending in view of Jesus being sent from the Father (John 3:17), or Jesus sending his disciples in light of the Great Commission (Matt 28:19; John 20:21), the Scriptures root this apostolic act with the God who creates and sends himself into his creation.2 Since his interest in redeeming the world and extending that glory existed long before the first century, it is important to recognize mission did not begin at Pentecost. Before venturing into an examination of the different sections of the Bible, our journey begins in this chapter by obtaining an overview of God’s apostolic (i.e., sending) nature.

IN THE BEGINNING … GOD SENT HIMSELF

The story of the Bible begins with a God who steps out of infinity and eternity and creates the finite (Gen 1:5) in time (Gen 1:14). Though the writer does not reveal the divine motives for such actions, God moves to accomplish this act and develop the results. From the beginning, God is intimately involved with the creation process as his Spirit broods over the waters like a hen waiting for an egg to hatch (Gen 1:2).

God is described as speaking throughout the creation account. “And God said,” or “God called,” is the refrain of Genesis 1. The reader immediately realizes this God is not simply a transcendent deity, but also an imminent being who communicates in such a way that the cosmos responds to his will. Man and woman (Gen 1:28–30; 2:16–17) hear him speak and understand his language. After the fall, such knowledge becomes critical to the redemptive process. Unless people are able to hear and understand the message of hope through judgment, relationship with God is non-existent.

God sends himself into time and space and communes with his creation. He assigned Adam and Eve tasks and explained how they were to live on the earth. When the man and woman hide themselves from God walking the garden (Gen 3:8), it is because of their sin and shame, not because they were shocked God would visit them. They had been used to such intimacy with him. In all likelihood God had been visiting the garden in the cool of the day to be with Adam and Eve on previous occasions. From the beginning, they and their descendants, divine image-bearers, were to walk in such fellowship with God throughout the earth and enjoy his blessings (Gen 1:28). Here is an important point to grasp: God’s mission has always been to have the earth filled with his people (Isa 45:18). Genesis 1:28 was not only a pre-fall expectation. Following Noah’s departure from the ark, Moses records (twice) the command to multiply and fill the earth (9:1, 7).

The grace of the apostolic God is clearly revealed after the fall. While he was under no obligation to engage the couple, he does just that. True to his word, he arrives and states the consequences of the trespasses. Within this dark moment in history, God announces the good news of hope through judgment that the seed of the woman will crush the head of the serpent (Gen 3:15). This early account shows God’s mission already, as he comes to Adam and Eve to address sin, a reflection of the gospel.3

God came to Adam and Eve with a message of hope through judgment. Suffering, separation, hardships, and death are now present. Yet, a day will come when the serpent will be overthrown. Until that time of blessing, God will still bless his people. Adam and Eve are clothed and will still be able to multiply and fill the earth. Though sent from the garden, as God’s image-bearers, they were to continue to bring glory to him (Gen 3:23–24). This model of sending → message → relationship → blessing will become a pattern throughout the Bible. People (Jew and gentile) will rebel against God. They will suffer for their sins, but he will move to them and bring a means of redemption and restoration.

I WILL MAKE YOU A GREAT NATION … YOU WILL BE A BLESSING

As the effects of the fall multiplied throughout the earth (Gen 6:1, 5), God began to relate to people through covenant. His message of hope through judgment came to Noah, who found grace in God’s eyes (Gen 6:8; 9:8–17). Noah, his family, and the animals were spared from judgment (Gen 7:21–23). Yet, the sin nature remained with this family. After returning to land, both people and evil multiplied. Following the Table of Nations (Gen 10) and the Babel incident (Gen 11), the record notes how the line of Shem eventually results in the birth of Abraham (Gen 11:10–26). And it is at this point of the biblical storyline that the call of Abraham offers more clarity to how God’s mission will bring hope to a world filled with sin. Abraham is elected by God to be used as a blessing to all the nations (Gen 12:1–3).4 More will be stated regarding God’s covenant with Abraham in the next chapter. For now, we need to understand the movement of God toward this man brought both blessings and responsibilities.5

Torah continues with God’s movement toward his people for his task. Early in Exodus, he sends himself to Moses (3:1–12) to reveal a plan of deliverance for his people from Egypt. Some have seen Moses as a missionary.6 Exodus through Joshua develops the theme of God’s mission in the world as the promise to Abraham manifests through a large number of descendants, the Mosaic covenant, priesthood, tabernacle, and the reception of the promised land.

In the Prophets, God sends himself to David and enters into a covenant (2 Sam 7:1–16). Though David wanted to build God a house, God comes and promises to build David an eternal dynasty. Among other details, the promise involved an heir always seated on David’s throne. Israel eventually turns her back on God and suffers for her sins. Prior to the Babylonian captivity, God sent himself to prophets to foretell that Israel would return to the land (Jer 29:14). She would receive a new covenant (Jer 31:31–34) and a righteous, Davidic Shepherd-king (Mic 5:2–5). Her destroyed temple would be rebuilt, and the glory of the Second Temple would dwarf that of the first (Hag 2:9). God’s people would be filled with his Spirit (Joel 2:28–29), and during the last days, God would move the nations to Jerusalem to know him and Torah (Mic 4:1–2). The thread of the mission of God is woven throughout the Old Testament. Torah, Prophets, and the Writings will be examined in subsequent chapters.

THE WORD WAS SENT

The writer of the Fourth Gospel saw the connection between the sending nature of God entering into contact with his creation and the fulfillment of the Edenic promise of the crushing of the serpent. Though Moses was sent from God to lead the Israelites, it was God who came to dwell in the center of the camp as his presence filled the tabernacle (Exod 40:34–38). John’s language draws from Old Testament terminology and images when he writes “the Word, became flesh and dwelt [i.e., tabernacled] among us” (John 1:14). While the presence of the Baptist caused some to wonder if he were the Christ (1:20), John made it clear the Baptist was sent from God (1:6) and pointed to the Lamb who takes away the sins of the world (1:29). This Jesus was sent from God, not to condemn the world, but to save it (John 3:17). Hope, blessing, and relationship would come, but judgment was necessary as the Lamb would be slain.

SENT AS MY WITNESSES

The fulfillment of Joel’s prophecy (Joel 2:28–32) in Acts 2 was a significant moment on God’s eschatological calendar. Before the day of the Lord, God would send his Spirit on his people (Joel 2:28; Acts 2:17). While Luke notes Peter was the one to connect the Pentecostal experience to the prophet, the apostles knew the Son promised the Spirit to provide comfort, instruction, guidance (John 14:16, 26), and power (Acts 1:8) for the global task of making disciples (Matt 28:18–20; John 15:26–27).

The presence of God transitioned from walking with Adam in the garden, dwelling among Israel in the tabernacle and temple, abiding among Israel as the Nazarene, to now filling everyone who calls upon the name of the Lord. The nations were no longer expected to travel to Mount Zion to hear the word of the Lord. The community of God’s people under the Messiah are the royal priesthood and holy nation (1 Pet 2:9), the temple, and filled with the Spirit (1 Cor 3:16–17). They are empowered and sent to the nations by the Father, Son, and Spirit (Luke 24:49; John 20:21).

The theology of mission must discuss the Trinitarian work of the Father, Son, and Spirit.7 This proclamation, sharing, and bearing is manifested throughout the book of Acts and the rest of the New Testament.

Acts 1:8 foreshadows what is to unfold throughout the book. The disciples carry the gospel wherever they go. As they share the good news, some people believe while others do not. The unrepentant frequently respond to the proclamation with opposition. The life shared and witness expressed moves from Jerusalem to the ends of the earth, frequently breaking through cultural barriers as the kingdom of God expands (Acts 8; 10; 11; 13–14; 28). Though opposition arises from inside and outside the faith community, and believers are killed and imprisoned, the proclamation of the kingdom of God and his Christ continues “with all boldness and without hindrance” (Acts 28:31).

The Pauline and General Epistles address challenges related to these young kingdom communities that have been the recipients of the good news sent to them via God’s messengers. Their relationship with God brought blessings to be enjoyed and used for his purpose in the world. Revelation concludes the biblical storyline with people from every tribe, language, and nation represented in the kingdom (Rev 7:9–10; 22:3–5). The Messiah will be sent once again, but will bring judgment and usher in the restoration of all things (Rev 19:11–16; 21). God’s image-bearers will fill the near heaven and earth, delighting in his blessings and glorifying him forever. God’s work of redemption and restoration will be complete.

Before journeying through the Bible and considering the work of the God who sends, a few technical concepts need to be addressed. When speaking of God’s purpose in the world, scholars have used four specific terms. Particularity and universality help explain the work of God in relation to the few in order to bless the many. Centripetal and centrifugal describe the movements of the nations to the people of God and the people of God to the nations.

UNIVERSALITY AND PARTICULARITY

God desires to bless the nations (universality), but he works through an elect people (particularity) to accomplish this mission.8 Scholars have described this as a tension, even a perceived conflict. While such may be the case, an unhealthy tension does not exist. Both are necessary for the mission of God in the world.

The Bible begins with God blessing the many represented by the first family of all of creation. Soon the effects of the fall and the multiplication of sin increase and spread. Yet even at this point in the story, the godly line of those who “call upon the name of the Lord” (Gen 4:26) are represented by Seth and his descendants down to Noah. Following the flood, the narrative traces the line of Shem to Terah and then Abraham (Gen 11:10–32). Though Terah and Abraham served other gods (Josh 24:2), something was unique regarding the descendants of Seth and God’s mission to bless all nations.

When we are introduced to Abraham, the focus of the line of blessing becomes very specific (particularism). Throughout the rest of the Bible, God’s blessings will come to all people (universality) through the children of Abraham (particularity). This continues in the New Testament, for the true children of Abraham are those of faith (Gal 3:7).

When God elects Israel (in Abraham) to be his people, he is not showing a rejection of the nations. Rather, this amazing privilege comes with a tremendous responsibility on behalf of the nations.9 Election does not entail self-glorification, but calls the elect into a life of service to the world for God’s glorification.10

CENTRIPETAL AND CENTRIFUGAL

The methods by which God extends his universal blessings to all peoples via his chosen people has been described by the words centripetal and centrifugal.11 The centripetal method is understood as the drawing of the nations to Israel, particularly to the temple in Jerusalem. This is the primary means by which many scholars understand Israel’s relationship to God’s mission and the nations in the Old Testament. Israel lives as God’s holy nation and priests, and the peoples are drawn to such blessing and awe of Israel’s God. Many scholars agree this is the means by which Israel is engaged in missions in the Old Testament. Instead of being sent, she walks faithfully with God, attracting the nations to him.12 The universal blessing arrives when the nations come to him through this particular people.

The centrifugal method is observed in the New Testament. The people of God are sent to the nations with the good news of the kingdom. A methodological shift occurs between the Old and New Testaments. Instead of the nations being drawn to God and his people like the Queen of Sheba (1 Kgs 10:1), Naaman (2 Kgs 5:1–14) and the Ethiopian (Acts 8:26–28), the church is sent to the nations. The universal blessing arrives when the particular people take the good news to the nations.