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A BIBLICAL THEOLOGY OF MISSIONS

Lars Wilhelmsson
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CONTENTS

INTRODUCTION 3

I. MISSIONS IN THE OLD TESTAMENT 4-14

A. ONE GOD
B. THE REBELLION OF MAN
C. GODS INITIATIVE OF REDEMPTION
D. GODS DESTRUCTION OF MANKIND
E. A SECOND CHANCE

II. MISSIONS IN THE NEW TESTAMENT 15-26

A. THE KINGDOM OF GOD

B. THE TIME RIPE FOR THE GOSPEL
C. OTHER PEOPLES
D. ALL OF MANKIND
E. THE KINGDOM GIVEN TO THE GENTILES

1. Jesus Own Example

2. Jesus Teachings

F. THE GREAT COMMISSION

G. THE CHURCH

1. Light
2. Salt
3. Leaven

H. THE SPIRIT OF THE CHURCHS MISSION

NOTES 27-31

BIBLIOGRAPHY 32

REDCOMMENDED READING 33-34

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INTRODUCTION

The title of Stephen Neills book, Creative Tension: If everything is mission, then nothing
is mission, makes the obvious point that when mission is defined too widely it becomes
increasingly difficult to define it.

What is clear is that the church exists in being sent into the world for her mission. The
church is the churchtrue to her natureonly when she exists for others.

Gods heart for the worldthe very world which He loves so much that He sent His Son
to die for, does not begin with the Great Commission, but with the people of God as early as the
beginning of Genesis.

This is why it is crucial to study the theology of missions. A biblical theology of missions
makes this clear.

Just as Jesus did not come to be served but to serve, so the church does not exist to be
served but to serve. It is her obligation to forward her mission to serve the world through
proclamation and loving deeds.
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I. MISSIONS IN THE OLD TESTAMENT

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Christian missions originated in the heart of God. It is His work, not mans work!
Christian missions is grounded in the character of God Himself. It is because of the kind of God
that our God isthat missions is vital.

ONE GOD

The Scriptures teach that God is one. If there is but one God, then He is the God of all
people.

. . . there is not other god besides Me . . . Turn to me and be saved,

all the ends of the earth! For I am God, and there is not other (Isa. 45:21-22).

Is God the God of the Jews only? Is He not the God of Gentiles also?
Yes, of Gentiles also, since God is one.
(Rom. 3:29-30; see also Rom. 10:12; I Cor. 8:4-7; Eph. 4:6)

Since God is one He is the Creator, Sustainer and Ruler of the universe. Thus the basis of
missions is found in Genesis 1:1:

In the beginning god created the heavens and the earth.

Since God made the world He has an interest in it. The earth is the Lords and its
fullness, the world and those who dwell in it (Ps. 24:1). The whole world is Gods concern.
Gods goodness extends to everyone:

The Lord is good to all, and his compassion is over all that he has made . . .
You open your hand, you satisfy the desire of every living thing . . .
The Lord is near to all who call upon Him, to all who call upon Him in
truth. He fulfils the desire of all who fear Him, He also hears their cry,
saves them. The Lord preserves all who love him . . . (Ps. 145:9,16,18-20).

Christian missions, then, is based on the love of God. God created man as the climax of
His handiwork. He made man in His own image thereby showing His concern and interest in His
created being. Man was not placed on earth to be abandoned, but to have fellowship with God.
And man was capable of this fellowship with his Creator because he was made in His image.

The first command given to man by his Creator was, Be fruitful and multiply and fill the
earth . . . (Gen. 1:28). Why fill the earth? Diffusion unto the end of the earth was Gods
thought.1
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THE REBELLION OF MAN

Mankind, because of pride, rebelled against its Creator by willfully disobeying Him
(Gen.3). As a result fellowship was broken. Arthur F. Glasser writes concerning the nature of
mans sin:

The temptation put before man, the creature and servant was to exceed the
bounds that define his humanity and bring God, the Creator and Lord, down
to his own level. He endangered his own humanity when he denied Gods
divinity. When man listened to the snake he deliberately rejected his
responsibility to control the creatures. He abdicated his role as vice-regent
and refused to carry out the cultural mandate under Gods direction and for
His glory. He thrust God from the center of his existence and enthroned
himself. He would use this world to further his own ends.2

The result of mans rebellion and disobedience was the incurring of Gods wrath which
resulted in both physical and spiritual death (Eph. 2:3). As a result the fellowship between God
and man was broken. God cannot even look upon sin much less have communion with sinful
creatures (Is. 59:2; Heb. 12:14). Man became inwardly depraveddead in transgressions and sins
(Eph. 2:1-5; Col. 2:13) and, apart from grace, incapable of returning to God (I Cor. 2:14; Gal.
2:16; 3:10,11,22; Eph. 2:4-9).

GODS INITIATION OF REDEMPTION

In spite of mans pride and rebellion, God in His love immediately initiated a process of
redemption to bring fallen man back into fellowship with Himself. As early as Genesis 3:9, God
went out looking for man and then in Genesis 3:15, God gave His first promise of redemption
through the seed of the woman (Jesus Christ, the Messiah) who would conquer the serpent
(Satan).3

In order to deal with mans sin, God instituted a method involving animal sacrifices (Gen.
3:21) whereby sinful man might regain fellowship with his Creator and offer Him worship.

Gods attitude toward mankind is clearly seen in His dealings with Cain. After Cain had
slain his brother God demanded a response. Where is your brother, Cain God asked. God was
here wanting Cain to commit himself with his reply. Cain tried to disavow himself from any
responsibility for the welfare of his brother as he asked, Am I my brothers keeper? God
answers, What have you done? The voice of your brothers blood is crying to me from the
ground (Gen. 4:10). God makes the point that we are responsible for our brothers welfare.
Abels needless death demanded Gods gracious attention. God is vitally interested in the affairs
of men. And so should we be.
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GODS DESTRUCTION OF MANKIND

In spite of Gods gracious dealings with man, his rebellion continued and increased in
intensity until the time came that the Lord saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only continually evil. . . . The earth
was corrupt in Gods sight, and the earth was filled with violence (Gen. 6:5,11). Mans sin
became so heinous that it became intolerable. God therefore destroyed the earth by a flood,
saving only the one family that remained obedient to HimNoah, his wife, his three sons and
their wives. Although God will not condone sin, He purposed to seek out those who would
willingly commit themselves as subjects of His. God yearned over man even while He found it
necessary to cut out the malignant cancer of sin with such drastic surgery. And God promised the
human race a fresh start by never again judging them with a flood. God repeated this promise five
times (Gen. 9:11-12,15-17) and confirmed it with a signthe rainbow. No one would be outside
the limits of Gods grace and mercy for this promise included the whole race.

A SECOND CHANCE

When God gave mankind a second chance, He repeated the command first given to
Adam, Be fruitful and multiply, and fill the earth (Gen. 9:1). Yet this first of all commands given
to man is the one he set out to thwart. This is clearly revealed at the Tower of Babel. God told
man to move out to the ends of the earth. But man wanted to strengthen and maintain his society
and make a name for himself and avoid the possibility of being scattered.

Come, let us build ourselves a city, and a tower with its top in the heavens,
and let us make a name for ourselves, lest we be scattered abroad upon the
face of the whole earth (Gen. 11:4).

Here the self-centeredness of man is clearly seen. His concern was more for his own pride
than that the other peoples of the earth would hear of the knowledge of God. Because these
people were going to take measures to avoid wandering and getting involved with other societies
of men, the oral traditions of the knowledge of God which they had received from Noahs
descendants would not spread to others, and thus the rest of the world would remain in ignorance.
This was contrary to Gods plan and purpose. Thus God took steps to thwart this selfish scheme.
He went down and confused their language in order that they would not understand one
anothers speech (Gen. 11:7) and the Lord scattered them abroad from there over the face of all
the earth (Gen. 11:8). Mans first outward movement across the face of the earth was not
the result of human initiative but divine intervention.4
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In the book of Acts there is a parallel to this. Christ had commanded His disciples to be
His witnesses beginning in Jerusalem and then on to Judea, Samaria and the ends of the earth
(Acts 1:8). Though the disciples diligently obeyed the command to witness in Jerusalem, they
neglected Judea (the very province in which Jerusalem was located), Samaria (the next province
to the north) and the ends of the earth. Because this command was neglected, God intervened
once again and forced compliance. God accomplished this by a great persecution which arose
against the church in Jerusalem; and they were all scattered throughout the region of Judea and
Samaria (Acts 8:1)the exact places Christ had told them to go. God will not allow His
purposes to be thwarted.5

The next step in carrying out His purposes for the world, God begins with one man.
Gods worldwide plan of reaching mankind is now focused on His call of Abraham.

Now the Lord said to Abram, Go from your country and your kindred and your
fathers house to the land that I will show you. And I will make of you a great
nation, and I will bless you, and make your name great, so that you will be a bless-
ing. I will bless those that bless you and him who curses you I will curse; and by
you all the families of the earth shall bless themselves. So Abram went, as the
Lord had told him . . . (Gen. 12:1-4).

Gods attention is now focused upon one specific segment of humanity and for that
purpose selects Abraham to be the progenitor of a separated ethnic group. God makes a covenant
with Abraham that his descendants shall be a great people, unique among all the peoples of the
earth and that they shall bring blessing to all the people of the world. Thus Gods call is to
universality.

Gods promise that in you shall all the families of the earth be blessed is a reference to
the blessing of a Redeemer, a Messiah, who would come to save men from their sins. All the
families of the earth are to be blessed through Jesus Christ, the Redeemer, who would come
through the descendants of Abraham (the nation Israel).

Gods promise that in you shall all the families of the earth be blessed is a reference to
the blessing of a Redeemer, a Messiah, who would come to save men from their sins. All the
families of the earth are to be blessed through Jesus Christ, the Redeemer, who would come
through the descendants of Abraham (the nation Israel).

Abrahams descendants should not be limited to the Jewish people, though they have been
numbered in the millions, for the apostle Paul points out that If you belong to Christ, then you
are Abrahams seed, and heirs according to the promise (Gal. 3:29). Paul goes on in detail to
show that the true seed of Abraham, the only legitimate heir of the promises made by God to
Abraham and his seed, is the Church of Jesus Christ.
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He redeemed us in order that the blessing given to Abraham might come to the
Gentiles through Jesus Christ, so that by faith we might receive the promise of
the spirit. . . . The promises were spoken to Abraham and to his seed. The
Scripture does not say and to seeds, meaning many people, but and to your
seed, meaning the person, who is Christ (Gal. 3:14,16).

Gods purposes in Abraham, as an individual man, then, had world-wide implications.

Gods purpose in blessing all the nations through Abraham and his descendants is emphasized
repeatedly not only to Abraham himself (Gen. 18:18; 22:17-18), but also to his son Isaac (Gen.
26:2-4) and to his grandson Jacob (Gen. 28:12-14). Gods calling is universal, not parochial.

It should be pointed out that Abrahams call was not to a geographical location. Abraham
is not given any indication as to where he is to go. His simple instruction is to get out of his
present location and go to a land that God would show him. Gods call should not be confused
with geography. Abraham was called primarily not to a country but to a Person. The key to his
life is not his geographical location, but his relationship with God and obedience to His will.5
God was calling Abraham to Himself. Only when Abraham became submissive to God and obeyed
Him, was he ready for further dealings from God.6

The call of Abraham was also to mobility. Gods first word to Abraham was Go . . .
This is the same theme that God gave in the Garden of Eden (Gen. 1:28), repeated to Noah and
his sons (Gen. 9:1) and forced upon man at the Tower of Babel (Gen. 11:8-9). Mobility for Gods
people is important so that they may fill the whole earth with peoples and with Gods message of
redemption. God cannot be bound to one place, neither will He let His people be confined to one
place. Gods domain includes the whole earth.7

After having started with one man and his family, God now begins to build a great nation.
This is in fulfillment to Gods covenant with Abraham, And I will make of you a great nation
(Gen. 12:2). Gods redemptive purpose for the entire world is now focused upon one nation.

God in His sovereign design selected this one despised and insignificant people that
through them He might work out His redemptive purpose which eventually would include the
entire race. Israel was chosen as the human instrument or channel through which Gods love to all
nations would flow. The ultimate meaning of Egypt, of the Assyrians, of the Chaldeans and of
the other nations of the ancient Near East is found in their relationship to this one tiny nation
Israel.8 The nations come into view in various ways in the Old Testament, but always in their
relation to Israel as the people of God.9 In Gods dealings with Israel, the nations, too, are
summoned to recognize the God of Israel as the God of the whole earth (Ps. 67;1-2,7; 117:1-2;
Ex. 19:5; Dt. 32:8).
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Thus the election of Israel is a matter of divine initiative which has as its goal the
recognition of God by all nations over the whole world.10 The election of Israel, therefore, does
not mean the rejection of the nations.11 For Israel to conceive of herself as existing only for
herself is a total misunderstanding of Gods call.

The history of Israel in her totality and in her context is universal prophecy. For the
Old Testament makes it unmistakably clear, again and again, that it is precisely the covenant
Yahweh with a unique Israel, of Israel with a unique God . . . far from being an end in itself, far
from getting one wrapped up in this particular relationshiphas meaning, revelation, real and
dynamic import for the relation between God and all peoples, men of all peoples.12

Gods whole reason for the call of Israel is bound inextricably with the worldwide
purposes of God.13 Israel had no reason to exist except as the bearer of an unmingled and
undefiled faith in Jehovah.14 The active presence of God in Israel is a sign and guarantee of his
presence in the world: and the presence of Israel is thus a continuing appeal to the nations of the
world.15

The next step in Gods program of missions is His call to the whole world. God, having
called a man through whom he would form a nation, and having called that nation through whom
he could reach the world, now extends his call to the world.16

God utilized its [Israels] history to deal with other nations, rather with the whole
world. Israels defeats and victories, its greatness and subjugation, its wonderful
deliverances, and its heavy sufferings are all included in Gods plan for the world.
God stretches out his arms to all the world in such events.17

Gods purpose in choosing one nation is that all nations will be blessed through that
one nation. Though God did great things on behalf of His people Israel, He invariably had a
greater purpose in mind. Though God performed great miracles to rescue His people Israel, at the
same time His ultimate purpose was making His name known among the nations of the whole
world.

God sent ten plagues which forced Pharaoh to let the Israelites leave their captivity in
Egypt. And Gods word to Pharaoh was,

I will send all my plagues upon your heart, and upon your servants and your people,
that you may know that there is no one like me in all the earth . . . but for this
purpose have I let you live, to show you my power, so that my name may be
declared throughout all the earth (Ex. 9:14,16).
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While the immediate purpose of the plagues was to rescue Israel from Egypt, the broader
purpose was to make Gods name known through all the earth.18

Joshua, reflecting on the two great events of the Israelites Exodus from Egyptthe
opening of the Red Sea so they could march out of the land and the opening of the Jordan River
so they could march into the land of Canaansaid,

For the Lord your God dried up the waters of the Jordan for you until you passed
over, as the Lord your God did to the red Sea, which he dried up for us until
we passed over, so that ll the peoples of the earth may know that the hand
of the Lord is mighty; that you may fear the Lord your God forever (Josh. 4:23-24).

Gods reasons for delivering His people Israel must not be limited to Israel alone. God
intervened for Israel not only for her benefit, but for the benefit of the whole earth. For God used
Israel as a showcase to make His name known throughout the earth.19

The familiar story of David and Goliath shows again that God had a greater purpose than
just the immediate rescue of His people. David warns Goliath,

This day the Lord will deliver you into my hand, and I will strike you down,
and cut off your head; and I will give the dead bodies of the host of the
Philistines this day to the birds of the air and to the wild beasts of the earth;
that all the earth may know that there is a God in Israel (I Sam. 17:46).

In the same way, Solomon, Davids son, saw Gods universal purposes in the building of
the temple in Jerusalem. In his dedicatory prayer, Solomon expresses his desire that the Glory of
God be seen through the temple worship.

Likewise when a foreigner, who is not of your people Israel, comes from a far country
for your names sake (for they shall hear of your great name, and your mighty
hand, and of your outstretched arm) when he comes and prays toward this house,
hear in heaven your dwelling place, and do according to all for which the foreigner
calls to you; in order that all the peoples of the earth may know your name and
fear you . . . Let these words of mine, with which I have made supplication before
the Lord, be near to the Lord our God day and night, and may he maintain the
cause of his servant, and the cause of his people Israel, as each day requires; that
all the peoples of the earth may know that the Lord is God; there is no other.
(I Kings 8:41-43,59-60)
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The concern that Gods name should be made known throughout the earth is also
expressed by the writers of the Psalms. Fear and reverence is to be shown by all peoples toward
Yahweh: Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him!
(Ps. 33:8). Gods graciousness will make His name known: May God be gracious to us and bless
us and make His face to shine upon us, that your way may be known upon earth, your saving
power among all nations (Ps. 67:1-2). There are even calls that Gods people be active
witnesses of Yahweh everywhere: O sing unto the Lord new song; sing to the Lord all the earth!
Sing unto the Lord, bless his name; tell of his salvation from day to day. Declare his glory
among the nations, his marvelous works among all the peoples! . . . Say among the nations,
The Lord reigns! (Ps. 96:1-3,10).20

The hymn of praise is missionary preaching par excellence,21 says George W. Peters as
he points out that such missionary preaching is supported in the Psalms by more than 175
references of a universalistic note relating to the nations of the world.22 Thus Peter feels
and rightly sothat the Psalter is one of the greatest missionary books in the world. The Psalms
are seldom seen from such a point of view though they are permeated with references of universal
connotation and though whole psalms are missionary messages and challenges (i.e. Psalm
2,33,66,72,98,117, 145).23

Gods universal concern for mankind was also brought forth forcefully by the prophets.
Isaiah, more than any other prophet, made this clear:

Turn to me and be saved, all the ends of the earth! For I am God, and there
is no other (Isa. 45:22).

It is Isaiah who states that the Servant (Israel and ultimately Christ) is called to reveal
justice to the nations (42:1) and to be a light to the nations (42:6; 49:6), in order that the salvation
of God may reach to the end of the earth (49:6). Isaiah even occasionally exhorts his people Israel
to aggressively declare to all the earth what God has done for them:

Go forth from Babylon, flee from Chaldea, declare this with a shout of joy,
proclaim it, send it forth to the end of the earth; say, The Lord has
redeemed his servant Jacob! (Isa. 48:20).24

The book of Jonah is a clear and unmistakable testimony to Gods outstretched love
for all mankind. This book gives us not only a story about the disobedience of a servant of God
(Jonah) and the subsequent incident of repentance and revival of an entire city; it shows us
something of the rigid ethnocentrism of the people of God. In this account is seen how that Israel
thought the sun rose and set purely for her own benefit. All other peoples were inferior and not
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worthy of Gods love and forgiveness. Israel wanted to limit Gods benevolence to herself. Jonah
objected to going to Ninevah to preach repentance because he knew that if he did God would
keep His word and would spare this heathen city from the impending judgment. As a typical
Hebrew child, Jonah had been brought up to believe that the Jews, and only the Jews, were
chosen and loved by God while all others were beyond the reach of Gods goodness. Such a
narrow and selfish view of Israel not only believed to be true but also that it was just and proper.
For according to her the Gentile or heathen nations did not possess the qualities which would
merit Gods love and concern. The very thought of the heathen Gentiles in Ninevah listening to
the message of Yahweh and possibly embracing His offer of mercy and grace was repulsive to the
mind of a true and loyal son of Israel, the people of God, like Jonah. Thus he flatly refused to
accept this mission which God called him to.

When God saw what they did, how they turned from their evil way, God repented
of the evil which he had said he would do to them; and he did not do it. But it
displeased Jonah very much, and he was angry. And he prayed to the Lord and
said, I pray, Lord, is not this what I said when I was still in my country? This
is why I fled quickly to Tarshish; for I knew that you are a gracious and merciful
God, slow to anger, and full of steadfast love, and repents of evil (Jonah 3:10-4:2).

This book is leveled against Jewish religious and nationalistic exclusivism and is thus a
straight out plea for mission among the heathen.25

Ezekiel, the prophet, clearly brings out the awesome responsibility that light and
knowledge bring. In the following passage Ezekiel gives the frightening picture of the
responsibility of the redeemed toward the unredeemed.

So you, O son of man, I have set you to be a watchman to the house of Israel;
wherever you hear a word from my mouth, you shall given them warning from
me. If I say to the wicked, O wicked man, you shall surely die, and you do not
speak to warn the wicked to turn from his way, that wicked man shall die in his
iniquity, but you will have saved your life (Ex. 33:7-9).

Although Ezekiel is here receiving as a prophet a new appointment as the watchman of the
people of Israel, there is no reason to limit the meaning of this warning to Ezekiel and his own
people. For the scriptures are replete with references that forcefully show the responsibility the
believer has toward the unbeliever (Rom. 10:13-15).

The prophets Joel (2:28-29), Micah (5:7-8) and Malachi (1:11) spoke, though briefly, of
Gods intention not to limit His salvation to the Jewish people alone. Gods plan from its very
beginning was to reach out to all peoples of the earth.
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The nation Israel failed in reaching all peoples with a testimony of Gods holiness and
love. As a result, this nation is put on the shelf as far as Gods program in reaching the world
with the message of redemption. Yet the promise of redemption was carried forward through the
Jewish remnant returning from Babylon who was the true survivors of Abrahams seed that
would bring forth the Messiah.

Isaiah, the prophet, promised a future time when all peoples of the earth shall see the glory
of God. And this prophecy was to find fulfillment in the ministry of John the Baptist who was to
prepare the people for the coming of the Messiah.

A voice cries: In the wilderness prepare the way of the Lord, make straight in the
desert a highway for our God . . . And the glory of the Lord shall be revealed, and all
flesh shall see it together . . . (Isa. 40:3-5).

The Old Testament is consistent in its universalism; it never descends to the

particularism that constituted Israels distortion of Gods revelation.26 And yet it does not
contain any explicit instruction that the people of God should go out to the nations and proclaim
to them his truth.27 Rather, the Old Testament places the stress on Jerusalems eschatological
exaltation as the center of the world, to which the nations bend their steps in the Last Day.28
Sundkler makes this point clear when he states:

The conflict between particularism and universalism in Israel was in the last
resort resolved in the idea of Israel and the Jerusalem temple as standing at
the focus of the world and of the nations. With the temple at the centre ,
universalism actualized by a messenger, who crosses frontiers and passes on
his news to those who are afar off; centripetal by a magnetic force, drawing
distant peoples in, to the place or the person who stands at the centre. In the
Old Testament, the temple is the centre of centripetal movement: the Gentiles
must come to Zion, to the holy mountain at the centre of the world.29

Thus in the Old Testament, the evangelization of the world never goes beyond the
concept of presence: the presence of the people of God in obedient interaction with him in the
midst of the nations. Not words of proclamation nor acts to display his love.30
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II. MISSIONS IN THE NEW TESTAMENT

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The Old Testament provides a background for New Testament outreach. In the New
Testament God will no longer work through a nation but through a Church, a called out people
from all nations. The Church becomes the servant and the Israel of God (Gal. 6:16) of
Abrahams seed and heirs according to promise (Gal. 3:29). This different servant like Israel is
loosed from nationalistic and geographical boundaries to represent Gods redemptive purpose in
the earth.

THE KINGDOM OF GOD

The Kingdom of God is a theme which links the Old and New Testaments. It was Gods
purpose that His Kingdom be established on earth as people became subject to His reign or rule in
their lives. The failure of Israel to be a true kingdom led to her destruction. God destroyed Israel
as a kingdom of men. Israel had refused to live under Gods sovereign rule and thus failed to
reflect the glory of God and His redeeming grace among the nations.

But the failure of Israel as Gods servant and representative will not thwart God from
reaching the goal He envisages for the future. Gods plan will reach its goal! And the expectation
of Israel is focused in the expectation of the coming Kingdom over the nations, represented in the
expected Messiah.

Thus the New Testament opens with a proclamation from Messiah Himself that the
Kingdom had come! (Mk. 1:14-15). With Jesus Christ the Kingdom of God pushes its way
through. Gods ultimate intention is manifested in His Son. And this intention is to bear the
judgment of sin Himself and open the way to salvation to everyone.31

The Messiahs announcement that the Kingdom had come found favor with the Jewish
people. They had looked to a restoration of the kingdom when Messiah would come. They had
longed for a restoration of the kingdom as it was in Solomons day. They desired redemption
from Romes tyranny. And the religious leaders (the Pharisees) welcomed a Messiah who would
finally confirm the Law as they taught it.

Israel was quickly disappointed and disillusioned. The kingdom they had expected was not
the kingdom Messiah offered. Christ offered a spiritual Kingdom and not an earthly kingdom.
Thus Israel continued in their political subjection to their enemies. Christ, though He stated that
He did not come to destroy the Law but to fulfill it (Mt. 5:17), nevertheless did not follow the
Pharisaical interpretation of the Law (Mk. 12:28-31) but instead freed the people from the
countless burdensome laws, rules and regulations devised by these religious leaders (Mt. 23:4).
Christ made it perfectly plain that His Kingdom would not be characterized by earthly power and
splendor. This ever disturbed His own disciples (Mk. 9:35; 10:23-24; Lk. 6:22; 18:29; Jn. 13:14).
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As Jesus revealed His role as that of the suffering servant as prophesied by Isaiah (on one
occasion He identified Himself with this suffering servant as He read from Isaiah 61 as recorded
by Luke (4:17-21).

As His own people, the Israelites, came to perceive Jesus for the Messiah that He claimed
to be yet they rejected Him (Jn. 1:11). The kind of kingship they were looking for was one of
pomp and power, not one of humility, service and suffering.

Though the expectation for the Messiah loomed large in the horizon for the Jewish
People, they were not ready for the Kingdom that Jesus offered them. Yet the Bible states that
Christ came at the right time:

But when the time had fully come, God sent His son, born of a woman, born
under law, to redeem those under law, that we might receive the full right of sons.
(Gal. 4:4-5)

THE TIME RIPE FOR THE GOSPEL

This statement by Paul, the apostle, underscores Gods vital interest in missions. For this
was the ripe time for the gospel to be spread far beyond the borders of Palestine due to the
conditions of the world at that time. All factorssocial, economic, moral and religiouswere
ripe for Christs coming.

Roman roads had been built throughout the civilized world in preparation for the feet of
Gods future messengers. The Greek language had become almost universal for the proclamation
of His gospel. There was unification of the world politically which paved the way for Christs
message. During the half century which preceded the coming of Christ, the Roman Empire was
finally consolidated into a political whole: Palestine and Spain, North Africa and South Germany,
were administered by a single government. Furthermore, the Roman peace held the world, held it
no doubt with an iron hand, but held it sure and unbroken; and men could easily hear the message
of redemption. Economically the time was ripe for the message of hope. Two out three people
were slaves, mere goods and chattels, on the streets of Rome and mans extremity provided God
with an opportunity as the very Good News. Morally the world had sunk in hopelessness and
despair. To many Christ offered the only hope. Religiously the epoch of numerous religious
experiments had passed into an epoch of despair. The whole pantheon of gods (oriental deities)
had nothing to say to the person with a broken heart. The divinity of Caesar failed to give hope
and comfort to the soul stabbed with the remorse of sin. And even among the Jews the hope of
the Messiah blazed more brightly than it had done for centuries.32 nothing cleared the way for
33
Christ more definitely than that passionate hope.
 18

Because of Gods sovereign timing of the coming of His Son, His followers would be able
to travel the length and breadth of the Roman Empire and proclaim in a language understood by
most of that time Gods glory and saving message of grace.

OTHER PEOPLES

While Jesus own ministry was to the Jews first, He was very aware of the other peoples
also. At Capernaum Jesus said, I must preach the good news of the kingdom of God to the other
cities also; for I was sent for this purpose (Lk. 4:43). Even though there were desperate needs
still in this city, Jesus directed the peoples attention to the fact that there were other cities also
in need of His help.

Jesus concern for others, beside His own people, the Jews, is seen in the lords discourse
of the Good shepherd. After having described the sheep and His relationship to them, He adds,

I have other sheep that are not of this flock. I must bring them also. They too
will listen to my voice, and there shall be one flock and one shepherd (Jn. 10:16).

When Jesus left Judea to go back to Galilee, John states that He had to go through
Samaria (Jn. 4). It becomes quite clear that the reason for Jesus selection of this route was so
that He might meet and minister to the spiritual needs of a certain woman of Samaria (the
Samaritans were despised by the Jewish people and they would have nothing to do with them.
In the account of Jesus healing of the ten lepers (Lk. 17), Luke points out that the one who
thanked Jesus for his healing was a Samaritan (17:15) A Canaanite womans daughter (Mt. 15)
and a Roman Centurions servant (Mt. 8) were healed by Jesus.

ALL OF MANKIND

The Son of God, then, provided an example for His followers to imitate in terms of Gods
world wide mission to reach all of mankind. His own example of continuous outreach provides
for His disciples a pattern to follow in their ministry for the Master.

It should be kept in mind that though Jesus, and later His disciples ministry of
proclaiming the good news of the Kingdom of God did extend to all of mankind, it did first come
to Gods own people, the Jews. This was an advantage that God in His boundless wisdom
planned for the nation Israel, and though they could not be forced into Gods Kingdom, they were
extended the first opportunity to enter (Acts 3:25-26; 13:46).
 19

THE KINGDOM GIVEN TO THE GENTILES

Because of continued rejection of the offer of Gods free grace, Israel as a nation would
no longer be singled out as objects of divine mercy. This offer would now be aggressively offered
to the Gentiles also. In fact, Jesus made the point that the Kingdom would be taken from His own
people, the Jews, and be given to people who showed genuine interest in living under the reign of
King Jesus (Mt. 21:43). Thus God was finished with His program of redemption with Israel as a
specific ethnic group.

Though God was no longer to work through His nation Israel, He now would work
through spiritual Israel. The apostle Paul identified this new Israel as all believers in the Messiah
(Gal. 3:28-29). Paul in fact called all believers the Israel of God (Gal. 6:16). Anyone who
commits his life to Jesus by faith becomes a spiritual son of Abraham (Rom. 4:12). The promises
made to Israel in the Old Testament have partly been fulfilled and will be completely fulfilled in
the future in and through the Church, the Body of Christ.

St. Peter also refers to the Church as the continuation and fulfillment of Israel:

But you are a chosen people, a royal priesthood, a holy nation, a people
belonging to God, that you may declare the praises of him who called you
out of darkness into his wonderful light. Once you were not a people, but
now you are the people of God; once you had not received mercy, but
now you have received mercy (I Pet. 2:9-10).

The terms a chosen generation, a royal priesthood, a holy nation and the people of
God all have Jewish origin (compare also Ex. 19:6 with Rev. 1:6 and 5:10). The Old Testament
terminology for Israel is thus applied to the New Testament Church.

The Greek word for church, ekklesia refers simply to a group or assembly of called out
people. Under the leadership of Moses, the Israelites conceived of themselves as people called
out people. Under the leadership of Moses, the Israelites conceived of themselves as people
called out of the world to be separate and unique in their relationship to Yahweh. Therefore, in
one sense, one could consider the people of God in the Old Testament as the Church in the Old
Testament.34

Jesus compassion for the whole world is not only seen in His own example as He
reaches out to other peoples; it is also unmistakably seen in His teachings. Jesus refers to Himself
as the Bread of God for the world (Jn. 6). When He healed the Centurions servant, He
marveled at the faith of this Gentile and stated that many shall come from the East and West and
sit down with Abraham (Mt. 8:11). Marys devotion to the Savior led to an act of sacrificial and
 20

spontaneous adoration that caused Jesus to remark that this incident would be publicized in all
the world (Mk. 14). In the story of the great feast, Jesus points out that when the proper guests
(the Jewish people) failed to come, outsiders were admitted (Lk. 14). The parable of the wheat
and tares refers to the field as the world (Mt. 13:38).

Jesus repeatedly emphasized that He came to minister to those in need. It is not the
healthy who need a doctor, but the sick . . . I have not come to call the righteous, but sinners to
repentance (Mt. 9:12-13). Jesus reference to sinners is not limited to race, culture or
geographical location. He came to help all who sensed their need of Him!

Jesus chose twelve disciples to carry on His ministry which He began on earth. These were
not chosen among the religious leaders but among the ordinary men of the day. Jesus purpose in
choosing the disciples was twofold:

to be with Him, and to be sent out to preach (Mk. 3:14).

His call was first to Himself and then to the world.

Jesus was always conscious of the masses of humanity even in the midst of His ministry to
the individual or the training of His core of followers.

When He saw the crowds, He had compassion on them, because they

were harassed and helpless, like a sheep without a shepherd . . . When Jesus
landed and saw a large crowd, He had compassion on them and healed their
sick. . . Then Jesus called His disciples to him and said, I have compassion
for these people; they have already been with me three days and have nothing
to eat. I do not want to send them away hungry, or they may collapse on the
way(Mt. 9:36; 14:14; 15:32).35

Even though Jesus gave most of His time to His core of disciples, He did so for the very
reason that they in turn would reach the multitudes.

Christs work of making disciples was carried out almost entirely in the midst
of his ministry to the multitudes, and . . . it always had for its goal their eventual
ministry to those same multitudes, thus bringing to realization Gods ultimate
purpose for them.36
 21

THE GREAT COMMISSION

Jesus own personal example and teaching concerning the crucial need for reaching out to
all mankind is climaxed by His giving of the Great Commission. This commission is the clearest
statement of Jesus will and plan for His Church.

To underline its importance Jesus repeats it several times. It is spelled out in all four of
the gospels and the book of Acts.

Jesus chose the time of His first appearance after the resurrection to give to His disciples
this most important commission. Luke records Jesus as saying: and repentance and forgiveness
of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses to
these things (Lk. 24:47-48). John records this same incident though his wording is different.
According to John, Jesus said, As the Father has sent me, I am sending you (Jn. 20:21).

Whether Luke and John simply used different words to record the same idea given by
Jesus, or whether Jesus gave them this commission twice during that evening, using different
words each time in order to get His message across, we do not know.

The most complete expression of the Great Commission as found in the gospels is given
by Matthew:

All authority is heaven and on earth has been given to me. Therefore go and make
disciples of all nations, baptizing them in the name of the Father and of the Son and
of the Holy Spirit, and teaching them to obey everything I have commanded you.
And surely I will be with you always, to the very end of the age (Mt. 28:18-20).

This incident recorded by Matthew took place at a different time (on a mountain in
GalileeMt. 28:16) then the incident given by Luke and John (which took place in Jerusalem
on the day of Christs resurrection). Jesus was thus repeating His commission thereby indicating
its urgency.

Matthew points out that the Great Commission is based upon Jesus who has all authority
in heaven and on earth.

The expressed premise of me prevents us from simply assuming all authority

to mean a high position. It is not the fact of authority itself which is important,
but the bearer of authority. The gospel is precisely that He who has been
suffering, been crucified, died, been buried, and risen, has now gained all authority
 22

as a gift of the Father. In this way the whole world, visible and invisible (Heaven
and earth), has been wrested from the grip of any other powers whatsoever.
The authority which rules heaven and earth is henceforth the authority of the
abased and exalted Servant of God.37

Matthews account also makes it clear that the emphasis of the Great Commission is on
making disciples. The verb make disciples is the only imperative verb in the passage. The
word go is in the participle form and thus could be translated, As you go, make disciples of all
nations. It seems therefore that Jesus was assuming that they would go. For He had already told
them that they were to be His messengers of the Good News of the Kingdom to all nations (Lk.
24) and that it was He Himself who was sending (Jn. 20).

Based upon the assumption that they would go, Jesus now points out to them that the
essence of their work is the making of disciples. The process of discipling includes not just initial
faith in Jesus, but also baptism and the observance of all that Jesus taught.38 It is the task of Jesus
workers, therefore not just to scatter the seed in an indiscriminate manner . . . [but] to cultivate
men in such a way that they become true followers of Jesus Christ.39

The shortest version of the Great Commission is given by Mark: Go into all the world
and preach the good news to all creation (Mk. 15:15).40 The only indication given concerning the
time and place of the giving of this commission is Marks words, Later Jesus appeared to the
Eleven as they were eating (Mk. 16:14). Thus there is no hint whether this mandate was given
on the evening of the resurrection day (as recorded by Luke and John), on the mountain in Galilee
just before the Lords ascension (as recorded by Matthew) or even a completely different
occasion.

Jesus final instructions to His disciples just before His ascension to the Father included
once again the Great Commission:

You will receive power when the Holy Spirit comes on you; and you will be My
witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.
(Acts 1:8)

Here again Jesus gives His marching orders for the Church. The Church is to be His
witness as she is to wait until the Holy Spirit comes on her to give her power. Then Jesus gives
the geographical pattern of outreach. First, they were to start at home in their own city
(Jerusalem). Next they were to reach their own province (Judea). Then they were to advance to
the next province (Samaria) and finally they were to continue until they reached the ends of the
earth.
 23

Thus the last words that Jesus spoke to His followers here on earth were words of
passionate concern for the salvation of mankind.

The Great Commission then forms the climax of the gospels and the starting point for the
Acts of the Apostles. Its position in Jesus ministry suggests the Great Commission is His
supreme mandate.

THE CHURCH

The agent of world missions is the Church. Though missions is supremely Gods work;
Gods grace does not operate in a vacuum; it demands human cooperation. The Church has been
appointed by God to be His fellow-worker (I Cor. 3:9). The message of reconciliation God has
provided through the death and resurrection of Jesus Christ, but the proclamation of the message
He has entrusted to those who have been reconciled, that is, the Church. Paul states, God was in
Christ reconciling the world to himself. . . and entrusting to us the message of reconciliation
(II Cor. 5:19). Peter likewise points out that the Churchs responsibility, in fact, the purpose of
her calling, is to share what God has done: You are a chosen people, a royal priesthood, a holy
nation, a people belonging to God, that you may declare the praises of him who called you out of
darkness into his wonderful light (I Pet. 2:9).

The miracle of Gods grace belongs to God; the mandate to proclaim it belongs to man.
Jesus came to provide salvation; He has entrusted its proclamation to His followers. And the early
followers learned this lesson well for the history of the early church is the history of missions.
The entire book of Acts deals directly with the proclamation of the Good News and the extension
of the Kingdom into all parts of the empire. These early believers were conscious of the fact that
men could not call upon Him whom they had not believed and they could not believe on Him
whom they had never heard and they would never hear without someone preaching to them
(Rom. 10:14). God has in His sovereign wisdom ordained that men should be saved through the
preaching of the gospel, even though the gospel may be folly to the Greeks and a stumbling block
to the Jews (I Cor. 1:23).

Missions, says Bishop Leslie Newbigin, are not an extra; they are the acid test of whether
or not the Church believes the gospel.41 The Church of Jesus Christ then, does not have
missions; in its very life it is Mission.42 thus Emil Brunner states, The Church exists by mission
as fire exists by burning.43 A theology of missions, therefore, cannot be other than a theology
of the Church as the people of God called out of the world, placed in the world, and sent to the
world . . . There is no other church than the Church sent into the world.44
 24

The Church has been called out of the world to be a holy people for worship
and fellowship with God. God has placed the church back in the world to
serve as light to the world.45

Light, Salt, Leaven

The nature of missions is seen in three metaphors that Jesus used. These are light, salt
and leaven. Though in many ways these are very different from each other, yet they have one
feature in common: all are figures representing penetration. Light exists to penetrate the
darkness, salt exists to penetrate the meat and leaven exists to penetrate the dough. In the very
process of becoming lost, each is creative of something of great value. Thus each is frustrated in
its real function whenever it is saved. This is true because the essence of each is that it is
expendable. This paradox of Christianity is clearly taught by the Lord Himself: For whoever
wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it
(Mk. 8:35). Christianity is by its very nature diffusive and expendable.46 The Church has not
been instituted for her own benefit, but for the benefit of the whole world. She is Gods
instrument of reconciliation.

The message of reconciliation is Jesus Christ. The agent of reconciliation is the

Church. And the dynamic or power for reconciliation is the Holy Spirit.

In every passage that the Great Commission is mentioned there is a direct or indirect
reference to the Holy Spirit (Mt. 28:19; Mk. 15:17; Lk. 24:49; Jn. 14:49; 15:26; 16:13-14)John
is here referring to the promise of the coming of the Comforter (Jn. 20:22; Acts 1:80). The great
missionary program of the Church began not with the receiving of the Great Commission,
but with her receiving of the Holy Spirit. Without the coming of the Holy Spirit the Church of
Jesus Christ would never have been able to carry out the mandate of Jesus Christ for world
evangelism. It is the Holy Spirit who provides the dynamic for missions. It is He who makes the
Church a true Church, that is, a witnessing Church.47

In the book of Acts there are nine recorded occasions when an individual or a group was
filled with the Holy Spirit. In each case they received power for witnessing (Acts 2:4,11; 4:8,31;
6:4-7; 7:55-60; 11:24;13:52-14:1). Power for witness is the normative evidence in the book of
Acts of the filling of the Holy Spirit.
 25

THE SPIRIT OF THE CHURCHS MISSION

The spirit of the Churchs mission is captured by John R. Stott when he says:

Our motive must be concern for the glory of God, not the glory of the Church of our
own glory.
Our message must be the Gospel of God, as given by Christ and His apostles, not the
traditions of men or our own opinions.
Our manpower must be the Church of God, and every member of it, not a privileged
few who want to retain evangelism as their own prerogative.
Our dynamic must be the Spirit of God, not the power of human personality,
organization or eloquence.48

The primary purpose of missions is not man, but God Himself. Gods purpose is not
mainly the well beingthe salvationof man; it is His glory (Isa. 43:7). Although God is
genuinely concerned about man, His ultimate concern is to reveal Himself to the world, to reveal
His glory in the world (Ps. 76:10; Eph. 1).

The unity of the Church can be seen as embodied in the activity of glorifying
God with one voice (Rom. 15:6) and the mission of the Church can be
described as the method by which men, through enabling others to glorify
God for His mercy (Rom. 15:9), participate in the multiplication of thanksgiving
to the glory of God (II Cor. 4:15).49

Jesus motive for service was Gods glory. He summarized His ministry on earth by the
statement: I have brought you glory on earth by completing the work you gave me to do
(Jn. 17:4). Then Jesus adds the request, And now, father, glorify me in your presence with the
glory I had with you before the world began (Jn. 17:5).

Jesus had honored His Father and demonstrated His holiness by His perfect life and
obedience unto death. Therefore the Father now magnifies His Son. He has exalted Him to the
throne on high and bestowed upon Him all power in heaven and earth and under the earth. It is
there that He shall rule until every knee should bow, in heaven and on earth and under the earth,
and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil 2:10-11).
But this rule of Christ has not reached its goal until all enemies have become subject to Him. The
whole history of missions, therefore, can be summed up in the progressive fulfillment of Psalm
110:1: the Lord has said to my Lord, Sit at my right hand until I make your enemies a footstool
for your feet.50
 26

It is the task of missions to uphold the banner of the risen Lord before the whole world,
because it is His own.51

God has given to the Church an awesome task of reaching all of mankind with the
message of redemption. God has also given to the Church the strategy which should be used in
fulfilling the Great Commission. But most important, God has given to the Church the dynamic
of missionsthe Holy Spiritwho makes missions possible in the first place. It is with courage
and boldness that the Church of Jesus Christ can launch forward as she is empowered by Him
who promised, And surely I will be with you always, to the very end of the age (Mt. 28:20). 52
 27

NOTES

1
Robert H. Glover, The Bible Basis of Missions (Baltimore, MD: Penguin, 1964), 15. The
apostle Paul explains that God has made from one man . . . every nation of men, that they should
inhabit the whole earth . . . (Acts 17:26). All mankind was one in origin--all created by God and
all descended from one common ancestor. And God, having made the whole human race, has
given them the whole earth to dwell in (or at least the habitable zones of the earth). In addition
Paul states, . . . he [God] determined the times set for them and the exact places where they
should live (Acts 17:26). Then Paul goes on to explain that Gods purpose in arranging time and
place so providentially for the well being of man was in order that men might seek God: . . . and
perhaps reach out for him [God] and find him . . . (Acts 17:27).
2
Arthur F. Glasser, The Theology of Mission I (Old Testament Syllabus), n. d., 4.
3
Though this verse refers primarily to a prophecy of a continuing struggle between the
descendants of woman (mankind) and of the serpent (Satan) to destroy each other, it nevertheless
points forward tot he coming of the Messiah and guaranteed victory. Paul seems to support this
view by his reference that in the fullness of time God sent forth His son, born of a woman
(Gal. 4:4).
4
The concept of sacrifice is found in virtually every religion. In the Hebrew and Christian
traditions there were various kinds of sacrificial offerings. In the time of the patriarchs sacrifices
were the spontaneous expression of grateful reverence and faithfulness toward God. Under the
Mosaic law the offering of sacrifices was enjoined as a covenant duty; the material of the
sacrifices and the rites to be observed in offering them were minutely described; and the sacrifices
thus offered acquired the character of means of grace.

The sacrificial system was framed with the view of awakening a consciousness of sin
and uncleanness; of impressing upon the worshiper the possibility of obtaining the forgiveness
of sin, and of becoming righteous before God.

The presenting to God as a gift a portion of the results of ones toil implied a surrender
of the person who offered himself. That God did not require the death of a man, but the
surrender of his heart, the Israelites could not fail to learn in the case of Abraham when called
upon to offer up Isaac. The presenting of sacrifices under the impression that they embodied the
fact of a persons surrender of himself to God, is insisted upon by Mosaic law as a covenant
obligation. But from his being unholy and sinful, man is unable to surrender himself to the holy
God. This view was impressed upon the Israelites, and they were reminded of the fundamental
principle of the covenant to be holy as Jehovah is holy, by the commandment that the animal
offered be free from physical defects.
 28

Leaning the hand upon the head of the animal was a symbolic transference to the victim of
the disposition animating the offerer in approaching the altar, and to devote it to the object which
the sacrifice was intended to secure. It thus took the place of the offerer, and becoming his
substitute, its further treatment and disposal were supposed to be fraught with benefit to him. The
slaughtering of the animal, as a preliminary to its being offered upon the altar, pointed to the
necessity of death in the case of the man inwardly alienated from God by sin, if he ever expected
to attain to life in the enjoyment of loving fellowship with Him.

When the blood, in which the soul resides, flowed from the animal on its being
slaughtered, the soul was understood to be at the same time separated from the body, and it was
not till the blood was sprinkled that, in virtue of the divine promise (Lev. 17:11), the soul of the
offerer of the victim was brought within the range and under the influence of the divine favor.

Then, when the flesh of the victim came to be burned upon the altar, the mans own body
was understood to be at the same time surrendered to the purifying fire of divine love, so that in
this way he was symbolically covered in body and soul from the divine wrath, and brought
within the sphere of the justifying, sanctifying, and saving grace of God.
5
David M. Howard, Student Power In World Evangelism (1970), 9.
6
Ibid., 9-10.
7
Eric S. Fife, Mans Peace, Gods Glory (1961), 41.
8
Howard, Student Power in World Evangelism, 11.
9
Ibid., 12.
10
George Eldon Ladd, The Gospel of the Kingdom (1959), 132-133.
11
Johannes Blauw, The Missionary Nature of the Church, 1962, 23.
Blauw sheds some light on the nature of Israels election: It is . . . of great significance
that the word election and choice in the Old Testament, whenever it refers to Israel, is always
used in the active, never in the passive form: Israel is never called bahur chosen. Israel is not so
much the object of divine election as subject in the service asked for by god on the ground of
election. Perhaps one could put it this way: that there is not service through election but rather
election because of service. Therefore election is not primarily a privilege but a responsibility. If
the responsibility is refused, election can even become the motive for divine punishment: You
only have I known of all the families of the earth, therefore I will punish you for all your
iniquities (Amos 3:2). It is therefore a misjudgment of the clear declarations of the Old
 29

Testament to derive from the election of the nation Israel any national concept, much less any
sanction for a master race or nationalism. The Old Testament is not at all concerned with purity
of descent, unity of territory or culture, or the like. The emphasis in the Old Testament never lies
upon Israel as a people, but only upon Israel as the People of God.
12
Ibid., 24.
13
Ibid., 25.
14
Ibid., p. 28. This is a statement by Karl Barth which Blauw quotes but gives no
reference.
15
Howard, Student Power in World Evangelism, 13
16
J. H. Bavinck, An Introduction to the Science of Missions (1960), 18.
17
Blauw, The Missionary Nature of the Church, 28.
18
Howard, Student Power in World Evangelism, 13.
19
Bavinck, An Introduction to the Science of Missions, 15.
20
Howard, Student Power in World Evangelism, 14.
21
Ibid., 15.
22
Ibid., 16-17.
23
George W. Peters, A Biblical Theology of Missions, 116.
24
Ibid.
25
Ibid
26
Howard, Student Power in World Evangelism, 17.
27
Blauw, The Missionary Nature of the Church, 33.
28
Glasser, The Theology of Mission I, 1 (conclusion)
29
Ibid.
 30

30
Ibid.
31
Ibid., 2.
32
Ibid.
33
Blauw, The Missionary Nature of the Church, 82.
34
This is true if one sees the Church as simply a called out people. But if one is to
interpret the meaning of the church as the universal body of Christ, then the term Church is not
appropriate. For the broader meaning of the Church as the one new man out of the two (Jew
and Gentile) which Christ purposed to create in Himself (Eph. 2:15) is referred to by Paul as the
mystery of His will which He put into effect when the times will have reached their fulfillment
(Eph. 1:9-10). This revelation was made possible only by the coming of Jesus Christ. Thus in the
Old Testament times this fuller concept of the Church was still a mystery.
35
James S. Stewart, The Life and Teaching of Jesus Christ, n. d., 15-20.
36
Ibid., 21.
37
This is true if one sees the Church as simply a called out people. But if one is to interpret the
meaning of the church as the universal body of Christ, then the term Church is not appropriate. For the
broader meaning of the Church as the one new man out of the two (Jew and Gentile) which Christ purposed
to create in Himself (Eph. 2:15) is referred to by Paul as the mystery of His will which He put into effect
when the times will have reached their fulfillment (Eph. 1:9-10). This revelation was made possible only by
the coming of Jesus Christ. Thus in the Old Testament times this fuller concept of the Church was still a
mystery.
38
Howard, Student Power in World Evangelism, 22-23.
39
Ibid.
40
I am well aware of the critical textual problems concerning the ending of the gospel of
Mark. Even though there is substantial evidence that the long ending (16:9,20) does not belong in
the gospel due to the fact that the most reliable early manuscripts omit it and it is not agreeable to
the style of Mark and does not fit the preceding verses of the chapter, yet many scholars believe
that there is sufficient textual evidence for its inclusions as an authentic part of the gospel
narrative. Though I personally doubt the authenticity of this narrative, in case it is genuine (since
our evidence is limited), I feel it is important to include it in this study.
41
Lesslie Newbigin, Is Christ Divided? (1961), 32.
 31

42
Elton Trueblood, The Validity of the Christian Mission (1972), 91.
43
Ibid.
44
Blauw, The Missionary Nature of the Church, 121, 126
45
Howard, Student Power in World Evangelism, 31-33
46
Trueblood, The Validity of the Christian Mission, 92-93
47
Howard, Student Power in World Evangelism, 31-33.
48
John R. Stott, In-Depth Evangelism, from Ed Murphys dissertation, The Gifts of the
Spirit and the Mission of the Church (1971), 49.
49
P. S. Minear, Gratitude and Mission in the Epistle to the Romans, as quoted in
Blauw, The Missionary Nature of the Church, 117.
50
Peter Beyerhouse, Shaken Foundations (1972), 41-42.
51
Ibid. 42.
52
Howard, Student Power in World Evangelism, 53.
 32

BIBLIOGRAPHY

Bavinck, J. H. An Introduction to the Science of Missions. Grand Rapids: Baker Book House,
1960.
Beyerhouse, Peter. Shaken Foundations. Grand Rapids: Zondervan Publishing House, 1972.
Blauw, Johannes. The Missionary Nature of the Church. New York: McGraw Hill, 1962.
_____________. The Missionary Nature of the Church. Gratitude and Mission in the Epistle
to the Romans by P.S. Minear. New York: McGraw Hill, 1962.
Fife, Eric S. Mans Peace, Gods Glory. Chicago: Inter Varsity Press, 1961.
Glasser, Arthur F. Theology of Mission I. (Old Testament Syllabus), n.d.
Glover, Robert H. The Bible Basis of Missions. Chicago: Moody Press, 1964.
Howard, David M. Student Power In World Evangelism. Downers Grove, Ill.: Inter Varsity
Press, 1970.
Ladd, George Eldon. The Gospel of the Kingdom. Grand Rapids: Wm. B. Eerdmans Publishing
Company, 1959.
Murphy, Ed. The Gifts of the Spirit and the Mission of the Church. (Unpublished dissertation).
In Depth Evangelism by John R. Stott, 1971.
Newbigin, Lesslie. Is Christ Divided? Grand Rapids: Wm. B. Eerdmans Publishing Company,
1961.
Peters, George W. A Biblical Theology of Missions. Chicago: Moody Press, 1972.
Stewart, James S. The Life and Teaching of Jesus Christ. New York: Abingdon Press, n.d.
Strachan, R. Kenneth. The Inescapable Calling. Grand Rapids: Wm. B. Eerdmans Publishing
Company, 1968.
Trueblood, Elton. The Validity of the Christian Mission. New York: Harper and Roe, Publishers,
1972.
 33

Recommended Reading

Allen, Roland. 1964. Missionary Principles. London: World Dominion Press.

Anderson, Gerald H., ed. 1961. The Theology of the Christian Mission. New York: McGraw-
Hill.
Bassham, Rodger C. 1979. Mission Theology: 1948-1975 Years of Worldwide Creative Tension
Ecumenical, Evangelical, and Roman Catholic. Pasadena: William Carey Library.
Beyerhaus, Peter. 1972. Shaken Foundations: Theological Foundations for Mission. Grand
Rapids: Zondervan Publishing House.
Blauw, Johannes. 1962. The Missionary Nature of the Church: A survey of the biblical theology
of mission. Grand Rapids: Eerdmans.
Boer, Harry R. 1961. Pentecost and Missions. Grand Rapids: Eerdmans.
Bosch, David J. 1991. Transforming Mission: Paradigm Shifts in Theology of Mission.
Marykoll, NY: Orbis Books.
Braaten, Carl. 1977. The Flaming Center: A Theology of the Christian Mission. Philadelphia:
Fortress Press.
Culver, Robert. 1984. A Greater Commission: A Theology for World Missions. Chicago: Moody
Press.
De Ridder, Richard R. 1971. Discipling the Nations. Grand Rapids: Baker Book House.
DuBose, Francis. 1983. God Who Sends. Nashville: Broadman Press.
Fife, Eric. 1973. Let's Glorify God. Fort Washington, Pennsylvania: Christian Literature Crusade.
Gilliland, Dean. 1983. Pauline Theology and Mission Practice. Grand Rapids: Baker Book
House.
Glasser, Arthur F. & McGavran, Donald A. 1983. Contemporary Theologies of Mission. Grand
Rapids: Baker Book House.
Grassi, Joseph A. 1965. A World to Win: The Missionary Methods of Paul the Apostle. Marykn
oll: Maryknoll Publications.
Hahn, Ferdinand. 1965. Mission in the New Testament. Naperville: Allenson, Inc.
Hedlund, Roger. 1991. The Mission of the Church in the World: A Biblical Theology. Grand
Rapids: Baker Book House.
Hesselgrave, David. Theology and Mission. Grand Rapids: Baker Book House.
Kirk, J. Andrew. 2000. What Is Mission? Theological Explorations. Monrovia, CA: World
Vision Publications.
Larkin, William J. and Joel F. Williams. 1998. Mission in the New Testament. Marynoll, NY:
Orbis Books.
Lindsell, Harold. 1970. An Evangelical Theology of Missions. Grand Rapids: Zondervan
Publishing House.
McQuilkin, Robertson. 1984. The Great Omission: A Biblical Basis for World Evangelism.
Grand Rapids: Baker Book House.
Newbigin, Lesslie. 1979. The Open Secret: Sketches for a Missionary Theology. Grand Rapids:
William B. Eerdmans Publishing Company.
 34

Piet, John. 1970. The Road Ahead: A Theology for the Church in Mission. Grand Rapids:
William B. Eerdmans Publishing Company.
Poe, Harry L. 1996. The Gospel and Its Meaning: A Theology for Evangelism and Church
Growth. Grand Rapids: Zondervan.
Scherer, James. 1987. Gospel, Church, and Kingdom: Comparative Studies in World, Mission
Theology. Minneapolis, Minnesota: Augsburg Publishing House.
Senior, Donald & Stuhlmueller, Carroll. 1983. The Biblical Foundations for Mission. Maryknoll,
NY: Orbis Books.
Stumme, Wayne. 1986. Bible and Mission: Biblical Foundation and Working Models for
Congregational Ministry. Minneapolis, Minnesota: Augsburg Publishing House.
Starks, M. Thomas. 1984. Toward a Theology of Missions. Aurora, Ontario, Canada: Purpose
Products.
Steyne, Philip M. 1992. The God of the Nations, Houston, TX, Touch Publications.
Van Engen, Charles. 1992. The Good News of the Kingdom. Maryknoll, NY: Orbis Books.
_____________. 1996. Mission on the Way: Issues in Mission Theology. Grand Rapids: Baker
Book House.
_____________. 2000. Footprints of God: A Narrative Theology of Mission. Monrovia, CA:
World Vision Publications.
Van Rheenen, Gailyn. 1996. Missions: Biblical Foundations & Contemporary Strategies. Grand
Rapids: Zondervan.
Vicedom, Georg. 1965. The Mission of God: An Introduction to a Theology of Mission. St.
Louis, MO: Concordia Publishing House.
Warren, Max. 1976. I Believe in the Great Commission. Grand Rapids: William B. Eerdmans
Publishing Company.Webster, Douglas. 1966. Unchanging Mission: Biblical and
Contemporary. London: Hodder and Stoughton.
White, Hugh. 1937. A Theology of Christian Missions. New York: Willett, Clark, and Company.
Wright. Christopher J. H. 2006. The mission of God. Intervarsity Press.