Biblical Theology of Mission Class Notes

Church On The Rock Theological Seminary
Bheemunipatnam,Dorathotta
Lecturer : Mr. Monceymon Joseph
Email : monceymonjoseph@gmail.com
Tele.No : 9747098624
Course Syllabus
Course Title: Biblical Theology of Mission
Course Code:
Credit Hours:
I. COURSE DESCRIPTION
This course provides a comprehensive study of the biblical and theological foundations for doing mission
in a contemporary world context. The meaning, methods and models of doing mission will be covered
and explored from a Trinitarian perspective. The need for theological orientation arises as the church
engages in mission; therefore, a missional understanding of the church will be emphasized. Special
attention will be given to doing theology in the postmodern era. The role of the church in ministering to a
contemporary world context will be emphasized.
II. LEARNING OUTCOMES
At the end of the course, students should be able to:
1. Present & defend the biblical and theological foundations for mission & evangelism.
2. List different ways the church has understood the missionary task historically
3. summarize, present & critique-defend outstanding issues facing the worldwide Church today,
including a missional life style, the contextualization of the gospel, the nature and practice of wholistic
evangelism, the gospel in its relation to (non-)Western cultures, the "spirituality" of mission,
globalization, gender, techno-culture, partnership, generational shifts, institutionalization, and the
uniqueness of Jesus Christ in a religiously pluralistic world.
5. Access, summarize, and critique current missiological resources.
6. Apply our readings & reflections personally within our own contexts.
III. COURSE REQUIREMENTS

A. REQUIRED TEXTS (to be purchased)
COTRTS DOES-2019 Page 1

Hedlund, Roger E. Mission to Man in the Bible. Madras: Evangelical Literature Service, 1985.
Peters, George W. A Biblical Theology of Missions. Chicago: Moody Press, 1984.
Senior, Donald, CP. and Carroll Stuhlmueller. The Biblical Foundations for Mission. Maryknoll, NY:
Orbis Books, 1983.
Wright, Christopher. The Mission of God: Unlocking the Bible’s Grand Narrative. Downers Grove, IL:
InterVarsityPress, 2006.
Required Texts: for Further Readings and References:
Bosch, David. Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll (NY): Orbis
Books, 1991.
Bruce, F. F. Israel and the Nations. Exeter, UK: Paternoster, 1970.
Corrie, John. Ed. Dictionary of Mission Theology: Evangelical Foundations. Nottingham, England, UK,
and Downers Grove, IL, USA: InterVarsity Press, 2007.
Gnanakan, Ken. Kingdom Concerns: A Biblical Theology of Mission Today. Leicester, UK: Inter-
Varsity, 1989, 1993.
Hedlund, Roger E. Mission of the Church in the World: A Biblical Theology. Madras: ELS, 1985.
Kaiser, Walter C., Jr. Mission in the Old Testament: Israel as a Light to the Nations. Grand Rapids:
Baker Books, 2000.
Kane, J. Herbert. Christian Missions in Biblical Perspective. Grand Rapids: Baker Book House, 1976.
Moreau, A. Scott. Ed. Evangelical Dictionary of World Missions. Baker Reference. Grand Rapids, MI:
Baker Books, 2000.
SUMMARY OF ASSIGNMENTS AND GRADING

1. Class attendance and participation
Due to the intensive nature of the course, you are expected to attend all classes and to participate fully in
each class session. All absences must be cleared with the Director of the Mdiv.External Programme.
From Each student reading, reflection, and writing is expected.
2. Assignments:
i). Reading Report of the Book: Peters, George W. A Biblical Theology of Missions. Chicago: Moody
Press, 1984.(summarize each ten pages in to one page)
ii). TWO Assignment paper
Possible Topics:
a) The Abrahamic Covenant and the missions mandate in the Old and New Testaments

b) Paul’s view of his mission to the non Christian peoples.
c) Explain..The meaning of “all the nations” in the Great Commission.
d) Did the Old Testament include a command to Israel to go out to all the peoples of earth and proclaim
the good news of God’s salvation?
e) What was Paul’s mandate for cultural adaptation in 1Co 9 and how does that apply to the church here
in the India with respect to worship and music styles, order of worship?
f)Petrine…theologyofMission
g)johnninetheologyofmission
h)ecotheology…and..its..biblical…foundations
i)revelation..and..mission
NB. Select TWO..from above topic for your assignment
1. Assignment should be limited within six or seven pages (around 2000 words)
2. All Papers are to be one and half spaced using font size not smaller than 12pt. with at least 1” on
the left and right margins
3. Use Hunter P Mabry for Methodology. Proper citation and Bibliography is needed
E. SUMMARY OF ASSIGNMENTS AND GRADING

Evaluation is based upon the completion of the following assignments:
r.report +2.assignments 10+20+20 =50%

final exam 50 %
Total Grade 100 %
Active participation in class, on-time attendance (8:00 am-05:00 p.m.)
COTR THELOGICAL SEMINARY

Dorothotta, Bheemunipatnam,
Subject: Biblical Theology of Mission Lecturer Mr: Monceymon Joseph. M.Th

1.Mission Emphasis in Genesis
1.1. A Brief Sketch of the Book of Genesis
The book of Genesis is the first part of the Pentateuch, the five books authored by Moses. The name
Genesis is derived from the Greek for “beginning” or “origin”. Its Hebrew name, Bereshith,”.
Genesis consists of two parts. In chs. 1-11 we have the beginnings of man’s history, God’s purposes of
salvation; in chs. 12-50 the beginnings of Israel. The first part stress the unity of mankind in his sin and
failure, and that none fall outside God’s care and grace. Craig Bubeck opines ‘Genesis is the bedrock on
which all doctrines build their foundations. Genesis introduces us to all the spiritual principles that the
other books of the Bible develop in detail1The major themes of the bible God as creator, Creation, Man,
Sin, Judgment, Salvation, Messiah, Angels and Satan would all hang suspended in midair.. Genesis
records two types of events: those that happened on a global or even cosmic scale (e.g., Creation, the
Flood) and those that happened in a relatively isolated, localized way (e.g., Noah's drunkenness,
Abraham's vision). "2
1.2. Mission Significance of Genesis 1-11
Mission is something the Bible merely speaks but mission is what the Bible all about. God is a
missionary God in Bible from cover to cover he is showing His mission of redeeming all people to
himself. This mission is the context of the story of the Bible. 3 The very first verse of the Bible (Genesis
1:1) proclaims Yahweh as the God of the whole world. With that grand opening begins a story whose
plot quickly takes a crucial turn (human sin). Immediately comes God's first promise to send a Redeemer
(Gen. 3:15).The material in Genesis 1-11 is the introduction to the story. These first eleven chapters set
the stage for the story. 4 George W. Peters states the bible is three sections of revelation:
1) Genesis 1-11 a revelation about human race (racial revelation)
2) From genesis to rest of the Old Testament -God reveals himself through Israel for the world (National
Revelation)
3) The New Testament comes to and though the church of Jesus Christ. (Ecclesiological revelation)5
So from the above statements one thing can understand that genesis 1-11is an introduction to the story of
redemption of human kind and is also a revelation about the human race.
1.2.1. Mission of God in Creation
God’s mission begins with creation .Mission of God can understand with a proper view of God as the
proprietor and sovereign over creation. There are two account of creation in the Old Testament (Gene.
1
Craig Bubeck ed., Studies in Genesis (Canada: Scripture Press Publication, 1999), 5.
2
John H Sail hamer “Genesis”Zondevan NIV Bible dictionary…312
3
http://www.thetravelingteam.org/articles/the-bible-as-a-missions-story accessed on 7-12-2015
4
https://home.snu.edu/~hculbert/bible.htm accessed on 7-12-2015
5
George W. Peters, A Biblical Theology of Missions (Chicago: Moody Press, 1972), 84
1:1-2:4; 2:5-25) actually complement one another. The first creation account outlines the broad process
of creation and showed how all things emerge from the creative power of God, while the second paid
greater attention to the creation of man and set him with his mate in a specific geographical-location.”6
Biblical understanding of creation is that, the universe of space, time, energy, matter, life and humanity is
absolutely and solely dependent upon the free and sovereign will of God. 7 The mission of creation is set
in motion with a seven days scheme. Before the creation of universe God describe four words i.e.
formless and empty, darkness, deep and water. Upon these four elements, the spirit of God is hovering
over. Before creating the universe in the mission work God is setting or preparing a stage by giving a full
control to the spirit of God, now God needs to act.8 After creation, God looked and saw that each part of
creation was good (Gen. 1:4, 10, 12, 18, 21, and 25). Thus in these opening account of creation portrays
that God working towards a goal, completing it with satisfaction and finally resting, content with the
result.9
1.2.1.1. God’s Creation by ex nihiilo
Ex nihilo means ‘out of nothing’ done by God and his own word. Ex nihilo also means that the
visible, physical, material universe was brought into existence by an unseen God and an unseen force, the
word of God.10 There is no organic connection between God and the cosmos. God is the creator and He
creates out of nothing (exnihilo).11 Creation Ex nihilo . Therefore, rules out the idea that matter is eternal,
and also rejects any kind of dualism in the universe in which another entity, power or existence stands
over against God and outside His control.12
1.3.1.2. Creation of Human Race.
Man was not created exnihilo, but from previously prepared material, the “dust from the
ground” (Gen.2:7) this has been described as secondary creation, to denote an activity which makes use
of material already in existence.
Adam was fashioned from the ground (ha damah) to which he ultimately returns when he
dies. While the animals and plants stand in an indirect relationship to the creator, since they are brought
forth for the earthly man and he is dignified in a special manner by being the recipient of the “living
breath” of God. Stress is laid upon the nature of man as the highest form of created life and Genesis 1:26,
27 Homo sapiens are described as made in the divine image.
6
R. K. Harrison, “Creation”, The Zondervan Pictorial Encyclopedia, 1022.
7
Owen. Thomas, introduction to Theology (Delhi: ISPCK, 2005), 98
8
Naveen Rao, Life and Faith of the People of God (Kolkata: SCEPTRE, 2013), 46-47.
9
Christopher J. H. Wright, The Mission of God (Hyderabad: Authentic, 2006), 63.
10
Daniel Vestal, The Doctrine of Creation (Tennessee: Convention Press,1989),65
11
G.W. Bromiley, “Creation”, The International Standard Bible Encyclopedia edited by G.W. Bromiley Vol 1 (Michigan:
W.B. Eerdmans Publishing Company,1979),803
12
R.K. Harrison, “Creaion”, The Zondervan Pictorial Encyclopedia of the Bible edited by Merrill C. Tenney (Michigan:
Zondervan,1976),1023
1.2.1.2.1. Human Creation in the Image of God
Creation affirms the essential unity of humankind, made in the image of God. This fundamental unity is
the basis for all missions as the first level of contact between people. John Corrie says “Thus, we relate to
people in mission on the basis of their Humanity not their Sinfulness or any other characteristics such as
race, creed, and colour etc”.13.
God created one part of his creation in his image and full of his breath. Human beings were given the
capacity to create, to make decisions, to think, to love, to have relationships, and have dominion over the
rest of creation. 14
Genesis expresses not only humanity’s inherent dignity as created by God and endowed with God-like
qualities but also the mission that issues from that dignity. Human images of God manifest the divine
rule on earth and have the privileged task of being stewards, continuing and completing God’s creative
work by presiding in the divine name over the rest of creation. The goal of Christian Mission is to form a
community coherent with the character of creator. The end of Christian mission is to create a humanity
of Self-Giving love, such as Christ gave to us.
1.3.1. Mission of God in Eden

God has created the human beings and put them in a garden called Eden.(Gen 2:8). God has given them a
purpose and a mission, under God and that is discussed in the following passages.
1.3.1.1. The Mission Mandates for Humanity/Adam
God has given has a purpose and a mission, under God Adam as a representative of Humanity. That we
can see mainly in two dimensions. Firstly the Ecological Dimension, which involved the role of
humanity as a Dominion (Gen. 1: 28) through servant hood (Gen. 2: 15), Earth keeping, stewardship of
creation etc. All these stands as the vital duty of human and the legitimate part of Christian mission.15
1.3.1.1.1. Fill and Dominion over Earth
God begins in Genesis by commanding mankind to fill the earth. Genesis 1:28, “God blessed them
and said to them, “Be fruitful and multiply; fill the earth…”God created Adam and Eve in His
image and he wanted them to fill the earth with these image bearers and a community who carries
God’s mission. (God command to Noah, just the same. Genesis 9:1 says, “Be fruitful and multiply
and fill the earth.”)
13
John Corrie ed. Dictionary of Mission Theology Evangelical Foundations (England: Inter Varsity Press, 2007),56.
14
http://bibleone.net/theologyofmissions.htm accessed on 22/12/2015
15
Chris Wright, “The Old Testament and Christian Mission,” Mission and Missions, edited by Jay J. Kanagaraj (Pune: Union
Biblical Seminary, 1998), 14.
God appointed Adam to keep the garden .in “Gen 1:28-29 see the creation covenant, human does
not have the authority to exploit the nature”.16 He should preserve to it for coming generations. See this
passage subdue and dominate the earth. Luke Puthrakayil write “We are not originally met as a
justification for human kind to exploit the nature but rather to grant the freedom from thus frightening
forces of nature.17
1.3.1.1.2. Till the Earth: Stewardship and Ecological Mission
God has an ecological concern from the beginning of the universe. Looking back to the third day (1:9-
13), Moses told how God had brought forth vegetation and provided a "mist" to water the plants. It's
interesting that God needed someone to till the earth and help produce the food needed. Humans are
stewards of God's creation blessings and should use His gifts as He commands. God and man work
together, and God put Adam into the garden to do His work in tilling the soil and caring for it (v15).18
Human beings were given the responsibility to tend, care for, and exercise dominion over the rest of
creation, not to own or exploit. Westminster Dictionary mentions, theologically a concerns for ecology
is rooted in the recognition of God as creator who calls human to care for the earth and its resources in
responsible and just. The ultimate authority of God over the world is an unquestionable reality. The
Genesis narrative shows filling the earth and care were the duties of man; it is the work of steward than
on owner. “So stewardship means both accountability and responsibility for creation; exploitation of
nature would be an abuse of stewardship and would constitute brake of covenant.” 19 Every human must
work together for the welfare of all creation then only one can keep the God’s plan.
1.3.2. Three Crisis and the Promise of God in Genesis 1-11
Here it is very important to note that there were three crisis that fell on humanity a result of their sin or
disobedience to the God’s command .that is explained in the remaining passages of Genesis as 1) the
fall,2) the flood, and 3)the failure of tower of Babel. These events are discussed in the following
passages.
1.3.2.1. Mission of God in Human Fall (Genesis 1:26-31; Genesis 2:7-9; Genesis 2:15-3:24).
The crucial issue in Adam and Eve’s relationship with God was their disobedience. They yielded to the
tempter and were disobedient because of doubt and defiance (John. 8:44, 2Cor. 11:3, Rev. 12:9, 20:2).20
When humans sin against God and against each other, the rest of creation suffers with them, The creation
of Adam is seminal .Adam is more than an individual: he is more than a legal representative of the
16
C.P. Thomas, “Christian Response to the Ecological Crisis” (B.Th, N.L.B.S, Thesis, 1999), 25.
17
Luke Puthrakayil, Christian Response to Ecological Challenges (Kottayam: OIRS, 1996), 46.
18
Warren W Wiersbe, The Bible Exposition Commentary: Old Testament (Wheaton: Tyndale House Publishers, 2004), 15.
19
Warren W Wiersbe, The Bible Exposition Commentary.., 67.
20
Samuel J. Schultz and Gary V. Smith, Exploring the Old Testament (Wheaton: Crossway Books Publication, 2001), 15.
human race, being its organic as well as legal head .this most certainly is then philosophy underlying the
whole bible as it is related to man, sin and salvation.21 Because of this organic unity of the race in Adam
the whole race fell in to sin, guilt, moral pollution separation from God and social disintegration.
The results were immediate and devastating, and the failure of trust leads to doubt, accusation and
disharmony among all: the man, woman, animal and God. This sin resulted in divine Judgments on
Serpent, Eve and the Adam.22 One of the immediate effects of the fall was that mankind was separated
from God. When they rebelled against Him, fellowship was broken. They hid from Him (Genesis 3:8-
10), the affects of sin causes humanity in various ways, like spiritual, physical, mental and social side. It
also affects human society, history and the whole physical environment. Another effect of the fall is that
humans have lost sight of the purpose for which they were created. Man’s chief end and highest purpose
in life is to glorify God and enjoy Him forever (Romans 11:36; 1 Corinthians 6:20; 1 Corinthians 10:31;
Psalm 86:923
1.3.2.2. The Protoevangelium as the First Promise and Good News
The Protoevangelium24 plays a major role in the Mission concept of God. The word is derived from the
Greek prefix proto meaning “first” and evangelion meaning “gospel” or “good news”. So, it means “First
Gospel” or “First Good News” because it treated as the first gospel or good news of the Bible and the
first revelation of the covenant of Grace to the entire humanity and the first promise of a coming
Redeemer is of tremendous significance. Protoevangelium (Gen. 3:15) upholds six facts:-
1. Salvation is of God moulded. God is its source, originator, initiator and procurer.
2. Salvation will destroy Satan, the enemy. God and good will eventually triumph.
3. Salvation will affect mankind as a whole; it is broader than the individual or a nation. Salvation
will reach the nation and eventually the race.
4. Salvation will come through a mediator who in an organic way is related to mankind. Thus the
redeemer will be true man, as Christ indeed was.
5. Salvation is bound up with the suffering of the redeemer; the enemy shall bruise His heel.
6. Salvation will be experienced within the history as the fall is a part of history.25
In Gene 3:15 God declared that the coming man of promise, from the male line of Eve, would once and
for all settle the issue that the sin of Adam and eve had raised. It was ever and always the plain offer of
God to all the people of the earth through his elected servant of the promise-plan. The plan of God had
21
George W. Peters, A Biblical Theology …84
22
Bill T Arnold, Encountering the book of Genesis (Michigan: Baker books, 1998), 38.
23
Jey J. Kanagaraj ed., Mission and Missions (Pune: Work Centre Offset printers, pvt.ltd, 1998), 13.
24
Protoevangelium: Gen.3:15 are called the Protoevangelium. It is the first reference in scripture to the idea of a Messiah and
is seen as the first presentation of the Gospel.
25
George W. Peters, A Biblical Theology of …-86.
from the very beginning the centre figure of the “Seed” who was to come in the person of the man of
Promise, the messiah, Jesus Christ to all people group and nations.
1.3.3. Mission of God outside Eden (Genesis 4:1-26; Genesis 6:1-7:12; 8:13-9:17)
These passages contain the first recorded encounters between human beings and God outside the Garden
of Eden. In chapter four, there are alternating accounts of human sin and God’s actions of grace,
judgment or justice, provision, and salvation. A similar alternating pattern is found in chapter six of
human sin and God’s actions of grace, judgment, provision, and salvation. Even when God was “grieved
to his heart” and felt “sorry” that he made humans, In spite of the rebellion and his pain, his love for
humans, is demonstrated as by sparing Noah and his family from the great catastrophe on earth, the
Flood.
1.3.3.1. Mission of God in Flood

The biblical account of the deluge at the time of Noah is found in Genesis chapters 6-9. The reason for
the flood was ‘the wickedness of man the earth was corrupt in God’s sight, and the earth was filled with
violence”26.The flood narrated in Gen 5:28-9:29 resulted from the Lord’s decision to destroy all living
creatures because of the great wickedness. In His Mission He decide “to destroy all life under the
heavens” because earth was fill with evil. The flood was universal and global, it wiped out “All” living
creature on the face of the earth including man, animals and birds. The universal flood shows the
universal Mission of God towards the humanity that one day all wicked from the earth will be destroy
and put them in the fire of lake. This destruction took place due to the evil act of people towards God.
In the God’s mission was to bring a resolve for new humanity, He made a shift from universal, global to
a particular family. The message of flood can be understood in a three different ways. First, the
wickedness of man is very great and his heart is full of evil continually. The first lesson of the flood is
the doctrine of Sin. Secondly, God’s patience does come to an end and He punishes unrepentant sinners
with unspeakable judgment. Thirdly, God does not surrender His purpose in creation to fill the earth with
man and women who reflects His glory in their faith and obedience.
1.3.3.1.1. Noahic Covenant
God made a covenant27 with Noah after the flood. It is covenant between God and the entire humankind
and it is thus intrinsically related to Mission. The covenant with Noah was a universal covenant valid for
26
Gen 6: 5 – The earth was filled with violence.Gen 6:11 – All flesh had corrupted their way upon the earth.Gen 6:11 – God’s
declared a period of grace human being can lived upto 120 years.see John Foster, A Guide to the Book of Genesis (Delhi:
ISPCK, 1969), 49.
27
The word Covenant expresses a relationship initiated by God, to which the body of people responds in faith. The covenant
takes place when two or more individuals or groups pledge loyalty to each other in order to act together to achieve an end
all time and for all peoples. The covenant with Noah was God’s contract with humanity. It has several
distinguishing features. First, it is an unconditional covenant. Second, it was made to Noah and all his
descendants as well as “every living creature” and the earth in general (Genesis 9:8-10). Third, it was
sealed with a sign, the rainbow. These covenants make a common grace to all, the grace that available to
everyone28.
God promised that He would never again destroy the earth by means of a flood (Gen.9:11). In the entire
provisions of the Noahic Covenant the Mission concept of God is very clear. He did not hate the creation
or the humanity, but God hate their attitude towards their creator, the act of mankind was against His
Missional approach, so again He is blessing Noah “be fruitful and increase in number and fill the earth,
to fulfill His Mission approach towards mankind.
1.3.3.2. Mission of God in Tower of Babel: Mission against Human Pride
At” Tower of Babel”. Motivations of self-glorifying arrogance and fear of insecurity and isolation
prompted. Instead of trusting in God for his provision, they chose to “play god” or become like God, as
in the Garden of Eden (3:5, 3:22). The first world empire under Nimrod can find in 10:8-12 and in 11:1-
9. In both situation there is desire to build a civilization without God. Three things are involved in this
invitation “Come let’s...earth” (Gen.11:3-4) a vision for the city, a desire for a name or reputation and a
plan for a new religion. also a desire for independence from God. This reputation was to be earned by
man apart from God.29 God’s mission was not to keep the people of earth in a particular place but to
scattered them to the end of the earth to proclaim the good news. Here people are trying to limit the
Missiological aspect of God by settling in a particular setup place. So, God found a good way to confuse
their language with one desire “let the people scattered in to the whole earth.”
The Babel event demonstrates God’s displeasure at man’s effort to build a “secular” humanistic society
without spiritual roots. At Babel man attempt to create unity, but it is a unity without God and is doomed
to failure.30 Babel represents accumulative disobedience which culminates in God’s intervention.
2. Abraham and the Nations
There is no commission in the Old Testament in contrast to the New Testament idea of “to go and
evangelize the world”. It is sure that God was concerned with all nations; the universality of the
mission was explicitly mentioned for the first time in regard to Abraham. The Great Commission of the
which would be impossible for one acting alone.John Corrie ed. Dictionary of Mission Theology Evangelical Foundations
(England: Inter Varsity Press, 2007), 73.
28
Roger E Hedlund, Mission to Man in the Bible (Madras: Evangelical Literature Service, 1985), 12.
29
James Montgomery Boke, Genesis Creation and Fall Genesis 1-11 (Michigan: Baker Books, 1998), 420.
30
Roger E Hedlund, Mission to Man …16.
Old Testament declares: “All peoples on earth will be blessed through you” (Gen. 12:3). The Lord
stresses it three times to Abraham (Gen. 12:3; 18:18; 22:18). Abraham thus became the special
messenger, missionary, to the entire world. Here these passages are trying to expound God’s plan and
purpose of mission He accomplished through Abraham as a blessing to other nations.
2.1. The Call of Abraham
Abraham was the descendant of Shem and the son of Terah and he became the ancestor of the Hebrews
and other people (17:5). He was born in Ur of the Chaldeans after the close of the 3rd dynasty (2070-1960
31
B.C.) . Abraham and his clan as a small part of the Semitic migrations passed through the
geographical area of fertile land in the Middle East.32 Abraham came out of a family that had apparently
sunk to the level of worshiping idols. So, Abraham came out from the pagan ancestry. The story of
Abraham covers from Genesis 12- 36
The call of Abraham in Gen 12 is God’s response to the problem of the nations and humanity. The
human being rebellion against Creator and brought the God divine judgment to all the creations. This
was the setting in which God’s call and promise came to Abraham. He was obedient to God when God’s
called him.33 All around were moral deterioration, darkness and dispersal. The Society was steadily
disintegrating. Out of the prevailing godlessness he called one man and his family. He promised to bless
not only them but through them the whole world. Though Abraham has done nothing merit to God yet
He called Abraham. 34 Lippmann Bodoff explains “God tentatively chose Abraham to father a great
nation.35 When God called Abraham he responded in faith. He left behind his all ways of life and started
heavenly pilgrimage.
2.1.1. A Universal Call

God has universal purpose when he called Abraham. God called Abraham to bless all the nations. God’s
election of Abraham was with a universal purpose. The election made Abraham to keep relationship with
others.36 He was brought for God’s missionary purpose for the blessing of nations and the salvation of all
humankind. The universality of the Bible’s mission to the nations is very visible from the very beginning
of God’s historical action (Ps.22:27; 72:17; Jer.4:1-2).37.
31
In Mesopotamia the Bronze Age began in the late 4th or early 3rd millennium B.C., as indicated by excavations at Jemdet
Nasr, while in Egypt the use of bronze for tools and weapons occurred during the early dynasties about 2700 B.C. Bronze was
evidently of Mesopotamian origin, and the techniques for its manufacture were subsequently introduced into Egypt, probably
from Sumer.
32
Donald M. McFarlan, Who & What & Where in the Bible (Atlanta: John Knox Press, 1978)3.
33
Victor P. Hamilton, Handbook on the Pentateuch (Grand Rapids: Baker Book House, 1982),87-88
34
David Noel Freedman and others, The Anchor Bible Dictionary Vol.1 (New York: Doubleday, 1992), 35.
35
Lippmann Bodoff “Abrahamic covenant “http://www.essortmennt.com/character -Abraham-bible-43982.html accessed on
21/12/2015
36
K.S. Imchen comp., Issues in Contemporary Christian Mission (Kolkata: SCEPTRE, 2013),5.
37
George W. Peters, A Biblical Theology of Missions (Chicago: Moody Press, 1984)89.
2.1.2. As a Missionary
Abraham called to be a missionary in this world. The universal goal of blessing for all the nations would
be achieved by a particular means ‘through you’. God is particularistic in choosing Abraham as
missionary. The salvation to humanity comes through the intervention of God through the calling of
Abraham. He made a new beginning by choosing Abraham through grace not just to have privileges but
to have responsibilities.38 Mission is not merely a task for missionaries but it their reason for existence as
the people of God in the world.
2.2. Abrahamic Covenant

The promise made to Abraham represents specific purpose of God. This covenant is gracious in its
principle. God told Abraham to leave his family and country to inherit a better place, a place for him and
his descendents. The universal goal of blessing all nations is done through the particular means of
electing, covenanting with Abraham and his descendents.
2.2.1. Promises of Blessing to Abraham.
God made covenant and promises of blessing with Abraham. The call, covenant and promise of God to
Abraham bound the transformation of Human from hostility and enmity toward God to a covenant of
intimacy and friendship, the ultimate goal and purpose of God’s mission
2.2.1.1. I Will Make You a Great Nation
The promise which God gave to Abraham was the promise of the descendents. God want to make the
seed of Abraham like the dust of the sea shore and the star of the sky. Through that seed the blessing and
the eternal life flow to the whole earth. 39 God change his name from “Abram” (exalted father) to
“Abraham” (father of a multitude). The promise to make Abraham’s descendent into a great “nation” or
“people” was God’s blessing to him.
2.2.1.2. In You All the Families of the Earth shall Bless Themselves
Abraham became the father of all nations and through the lineage of Abraham the savior of the world
Jesus Christ came into this world. By choosing Abraham God send Jesus to this world who is the savior
38
Roger Bowen, ‘...So I send You’: A Study Guide to Mission (Delhi: ISPCK, 2010),16.
39
Kent P. Jackson and Robert L. Millet eds., Studies in Scripture The Old Testament: Genesis to 2 Samuel vol. III (Salt Lake
City: Randall Book Co., 1985),54-55.
of this world. So, today by believing Jesus all can inherit the blessing of Abraham. 40 Here God made
provision of blessing to all nations by believing in the savior of the world Jesus Christ so that all families
of the earth shall be blessed.
2.2.1..3.The Promise of the Land
It was Promise of God to give him a land. God’s call him to come out from the two stages, first from Ur
of the Chaldeans while his father was still alive (11:31; 15:7) and then in Haran after his father had died
(11:32; 12:1). In all this events he had to leave his own land and in return God would show him another
new land. Then God said to Abraham: “Lift up your eyes and look from the place where you are,
northward and southward and eastward and westward. All this land which you see I will give to you and
to your descendents forever” (13:24-25).41
2.2.1..4. The Promise of the Seed

When God call to Abraham, he did not have any child. But God promised to give him offspring like the
sand of the sea shore and the stars of the sky. The good tiding was not only one son but also multitude.
The nations will come forth from Abraham and Sarah. The covenant will find particular realization in the
Son that Sarah will bear after the later year. Sarah, she gave birth a son name called Isaac. 42 Abraham
became one of the greatest patriarchs in both Judaism and Islam Abraham .In Christianity he is
remembered as a man of great faith and the father of the faithful.
The word seed has three meanings-
i) It refers to the people of Israel. God said to Abraham I will multiply this seed like the stars of the
sky and the sand of the sea shore (22:17). His purpose of rising Israel as the nation was to show the
world His way of salvation and to bring all nations to enjoy God’s blessing.
ii) The word seed refers to Jesus Christ. All the heavenly blessings come to us through Jesus Christ.
iii) The seed refers to all the Christian (Gal. 3:19). We are the spiritual children of Abraham.
2.3. Mission of Abraham to Nations

2.3.1. The Nation and Nations
Genesis and the rest of the Bible is the institution of the Abraham covenant. God’s intention in choosing
Abraham was to bring forth through him a nation (2 Cor.11:22) and to give them a land to dwell in
40
Jack W. Hayford and Joseph Snider eds., Promises and Beginnings: Examining Excellence in the Creator’s Ways
(Nashville: Thomas Nelson Publishers, 1994), 66.
41
John R.W. Stott, “The Living God is a Missionary God”, eds. Ralph D. Winter and others, Perspectives on the World
Chrisitan Movement A Reader.,12.
42
Raymond E. Brown, Joseph A. Fitzmyer and Roland E. Murphy, The New Jerome Biblical Commentary (Bangalore:
Theoloical Publication in India), 19.
Canaan (12:5-7). Through that nation God want to bring one man Jesus Christ, who would be the savior
of the world. So, through Abraham the people of the world or nations receive the life giving blessing that
God had prepared for mankind. The people of the world could see the light through Him who shines in
the darkness.43 Through the covenant of Abraham God declare his plan about the nations. Inconsequence
of Abraham obedience the covenant nation descended from him. And God make Abraham into a great
nation and bless him richly 44 and made him as a channel to be the blessing of the nations.
The whole purposes of the nation are:
i) The praise of Nation: The nation is a very universal progress. Through nation God has purpose to
communicate his glory.
ii) The Old Testament does not state that the election of Israel means the rejection of the other
nations by God. The nations are view varies ways in the Old Testament, but always in relation to Israel
as the people of God. Yet God concern for all the ethnic groups. When Israel they became apostate and
polluted God used other nations. Anyone can be God’s instrument. The nations are witness of Yahweh
deeds (Ps.22:28; 24:1; 33:47; 40:10; 66:7). All this shows God has purpose for the nations because the
nations are also created by God (Ps.86:9). The God of Israel is present in all the nations and the nature of
God is dealing with universal sense.
iii) There is a promise to the nations for some eschatology aspect. God is faithful those who are close
to him. Israel is light of the nations. The eschatological appraisal go His soften connections with the
expectation of Messiah and there is a universal aspect of salvation and loving reminder of God’s might to
his creatures
2.3.2. Abrahamic Mission as Faith in God’s Promise

Genesis 12 commences a new epoch in Old Testament the call, of Abraham is a significant development
in mission. Gen 12 is the capstone to Gen 10 and 11 .these chapters regarded as the pre history of
Israel and also I is a theological history of the nations .As Blauws states “ the relationship to the world
of nations is the background the history of Israel.45 Abraham’s life I regarded as an example of roving
the faith through trials. Because Abraham listened to God, His leaning up on God’s word is taken a proof
of genuine righteousness.
2.3.3. Abrahamic Mission as Pilgrimage

Mission begins with displacement or pilgrimage. Throughout the history of Abraham mission is the
character formation of those who called to be a blessing .Here the nature of mission of Abraham can be
43
Don Fleming, World’s Bible Dictionary (Lowa Fall: World Bible Publisher, 1990),4.
44
Herbert Wolf, An Introduction to the Old Testament Pentateuch (Chicago: Moody Publisher,1991), 129.
45
Roger E Hedlund Mission to Man in the Bible(Madras :Evangelical Literature service,1985)12.
summarized in brief. Abraham from the very beginning travelled from on e end of the promised land to
the other crossing in to Canaan and then moves through Shechem, then close to Bethel and on toward the
Negev(Gen12:5-9). The blessing God pronounced to Abraham is part of world History which the book of
Genesis introduced46.displacement of Abraham gives the illumination to Jesus incarnation mission to
intervene cultures that including, sending, going and receiving. Therefore mission as pilgrimage means
exodus or displacement, voyage being a stranger between countries and cultures.47
2.3.4. Abrahamic mission as Intercessor

God saw the wickedness of the people of Sodom and Gomorrah. So, He decided to destroy with
fire. During that time Abraham intercede for Sodom and Gomorrah. He said to God, “will you sweep
away the righteous with the wicked? Lord if there found fifty righteous people will you destroy that
city”? The Lord said, “If I find fifty righteous people in the city of Sodom, I will spare the whole place
for their sake.” He pleaded to the Lord till ten righteous people in that place but there couldn’t find even
ten righteous people. So finally God destroyed the city of Sodom and Gomorrah (Gen.18:16-33).
2.3.5. Abrahamic Mission to Nations
God commands Abraham to be a blessing to others because He blessed him. Genesis 12:2, 3 was
therefore God’s programmatic statement for Abraham and those who would follow the same faith.
Walter Kaiser accurately articulates that this text provides “the formative theology” for “a divine
program to glorify himself by bringing salvation to all on planet earth.” 48 In many places where
Abraham traveled and lived, he built altars and called on the name of the Lord (Gen. 12:7, 8; 13:4, 18).
In this way, he witnessed about his unique God. Abraham’s first “missionary” journey to Egypt failed,
however, because of his disbelief, and he had to be escorted out (12:10-20). Later, he fulfilled his
prophetic role in regard to the king of Sodom (14:17-24). He grew through his defeats (described in
Genesis 16; 20), struggles, and victories (18:16–33; 22:1–19) in such a way that at the end God stated
that “‘Abraham obeyed me and did everything I required of him, keeping my commandments, my
decrees and my instructions’” (26:5). Abraham is a model of God’s mission. 49
Genesis 10, a previous chapter containing a table of 70 nations (a symbolic number standing for the
totality of nations), introduces the narrative about Abraham, which means that Abraham was to be a
blessing to the whole world.
46
Bill Arnold “Encountering the Old estament :A Chrtian Surve” Encountering Biblical Studies ( Michigan :Bakwer
Academic,2008)67
47
Ramachandra ,The Message Of Mission The Bible Speaks Today(Bangalore:SAIACS,2008)96
48
Walter C. Kaiser, Jr.,Mission in the Old Testament: Israel as a Light to the Nations (Grand Rapids: Baker, 2000), 13.
49
Walter C. Kaiser, Jr., Mission in the Old Testament: Israel …15.
2.3.6. Abraham’s Children as missionary in strange land and forming of a nation
Here the mission of God is to send Abraham’ descendants to Egypt and make know God to other nations
that the God of Abraham is true living God, and he is the only God. This is fulfilled when Joseph was
sold as a slave to Egypt as David Bosh says in one-way mission is rosin-boundaries, i.e. Culture,
geography, language can be applied here. In genesis God is acting God on behalf of human beings he is
busy in mission work to make known his name among the other nations. This not cruel but being as
strangers and slaves in other land is not only. An idea of hardship and suffering but also the duty of fallen
man to reach other humanity with the message of God50The formation of one nation and one family was
developed here. The Israel developed a longing for the God of their fathers. The preparation of God in
them was a strong nation who can understand the pain and chaos of other nations. By this Egyptians will
know that the God of Israel is the true and living one
Abraham’s universal mission was repeated to Isaac (26:4), and Jacob (28:13-15; 35:11, 12; 46:3) and
Moses (Ex. 3:6-8; 6:2-8). Moses together with Israel needed to continue this universal mission to the
whole world, as being light to the Egyptians, spreading out by the Exodus (Josh. 2:8-12), and carry on
throughout many centuries (Isa. 42:6, 7). The purpose of the ten plagues in Egypt and the crossing of the
Red Sea was not only to show that the Egyptians’ gods were nothing (Ex. 12:12), but also to demonstrate
to the Egyptians that God was the Lord. God called Israel to an ethical distinctiveness (Lev. 11:44, 45;
18:3; Micah 6:6-8). They were to be committed to a holy life, because only in this way could they live to
the glory of God and His name, attract people to Him, be a light to the nations, and the nations could see
their wisdom (Deut. 4:6; Isa. 58:8 ;).
3. Election, Covenant and Mission
Election and covenant are two important and special themes of Old Testament in relation with the
mission of God. God’s call presupposes an election for mission and there is no mission without election.
The Hebrew Scripture knows nothing about an election for salvation but knows an election for mission
(Ex. 3:7-10; 7:1, 2; 19:5, 6; Jer. 1:5). The election creates a relationship with God. The basis of that
relationship was an agreement called covenant. The election of Israel and the covenants God made with
them in the course of history is unique in World History, and is the basic perspective of biblical history.
It provided the platform on which God revealed Himself as more than Creator. Exodus 19:5-6 are God’s
introductory words to the nation of Israel at Mount Sinai and thus qualify the covenant that follows.
50
David J. Bosh, Transforming Mission: Paradigm shifts in Theology …15.
3. 1. The Term Election in Old Testament
The primary term for election in the Old Testament is bachar "to choose." Contrary to English usage of
"to elect," bachar has common currency in non-theological contexts51. For example, men chose wives
(Gen. 6:2), Lot chose the valley of the Jordan (Gen. 13:11 Nonetheless, bachar denotes a discriminating
selection from among the available options regardless of its context. Key among the other terms
associated with election are bha 'ahab (Deut. 7:7; 10:15; Mal. 1:2-3) and yada' (Gen. 18:1). Several
common appellative phrases also imply election like 'My people' (Exo. 3:7, 10; ). 52 Beyond the words or
phrases associated with election, certain relationships in Scripture picture God's choice of His people:
marriage (Hosea, Jer. 2:17; 3:11-22) the father-son relationship (Exo. 4:22; Deut. 14:1; Hos. 11:1; Isa.
63:16; 64:7-8), and the potter and clay imagery (Jer. 18:1ff; Isa. 64:8). On the discourse level, the
passages that develop the OT doctrine of election most fully are Deuteronomy 7:6-8, 2 Samuel 7:8-16,
and Isaiah 41:8-16.53
3.1.1. The Grounds of Election

The basis for God's choice did not mention frequently in the OT; however, those grounds of divine
election that are revealed fall into two categories: merited and unmerited election. To designate election
as merited means that God's choice was based on some good found in the elected person. Examples of
merited election are Noah who "found grace" in God's sight (Gen. 6:8), Phinehas, whose righteous deed
in killing Zimri and Cosbi was the ground of his election (Num. 25:11-13) and the Levites, whose
steadfast loyalty to the covenant during the golden calf incident, appears to be the grounds of God's
choice (Deut. 33:8-10). With regard to the place where Yahweh was to set His name, its merit laid in its
serviceability, that is, the centrality of its location.54
The clearest examples of unmerited election involve Abraham, Jacob, and Israel. God's revelation that
Abraham was an idolater highlights the unmerited nature of his election (Jos. 24:2). God's choice of
Jacob prior to his birth excludes all possibility of merit (Gen. 25:23). The grounds for God's choice of
Israel were, negatively, not because of their numbers (Deut. 7:7) or righteousness/uprightness of heart
(Deut. 9:5) and in spite of their smallness (7:7), stubbornness (Deut. 9:6), and rebellion (Deut. 9:7).
51
Lot chose the valley of the Jordan (Gen. 13:11), Joshua chose men to fight (Exod. 17:9), and David chose five smooth
stones for his slingshot (1 Sam. 17:40). ), Joshua chose men to fight (Exod. 17:9), and David chose five smooth stones for his
slingshot (1 Sam. 17:40).
52
'servant of Yahweh' (Deut. 32:36;), 'people of Yahweh' (Deut. 32:36, 43;), and a 'people of Yahweh's special possession'
(Exo. 19:5; Deut. 7:6;).
53
William. D. Mounce, Complete expository Dictionary of Old &New Testament Words. (Grand Rapids: Zondervan
Publications, 2006),.97-99.
54
Unger, F. Merrill. Unger’s Bible Dictionary. (Chicago: Moody Press, 1957),297.
Positively, God chose Israel because of love for them (Deut. 7:8; 13:5), for their fathers (Deut. 4:37), and
because of His oath to the fathers (Deut. 9:5).55
3.1.2. The Mission of God in Election:
OT election is God's choice of an individual or group to fulfill His purpose or accomplish a task The OT
reveals four purposes for which God elects individuals or groups: service, salvation, blessing, and
56
reflection of God's character. First and foremost, . God chose various individuals to be judges,
prophets, leaders, or kings. God chose Aholiab and Bezalel and filled them with His spirit to make the
tabernacle furnishings (Exo. 31:1-6). Aaron and his seed were chosen to serve as priests (Num. 16:5;
17:20). According to Isaiah, Israel was chosen in part, to praise the Lord (Isa. 43:21). Cyrus' election was
to fulfill God's promise of Israel's restoration to the land and the rebuilding of the temple (2 Chr. 36:23;
Ezra 1:2; Isa. 45:1ff)57.
Service and salvation, as purposes of election, mixed in the election of Abraham and his seed. Abraham
was chosen to be a blessing to all nations (Gen. 12:3; 18:18) and in order that he should instruct his
children to walk in Yahweh's way (Gen. 18:19). The nation of Israel was the elect instrument through
which God intended to mediate the promised Abrahamic blessing (salvation) to the whole world; thus
Yahweh calls them "a kingdom of priests" (Exo. 19:6), "witnesses" (Isa. 43:10, 12), and "My servant"
(Isa. 44:1)58. Isaiah 43:10 contains the most explicit statement of God's salvific purpose in the election of
national Israel: "You are my witnesses, declares the LORD, and my servant whom I have chosen: so that
you may know and believe me, and understand that I am he." Election's salvific purpose climaxes in the
person of the Servant of Yahweh. He is chosen to bring Jacob back to Yahweh (Isa. 49:5), to be a light to
the Gentiles (49:6), to be a covenant for the people (49:8), to set captives free (49:9) and to suffer for
man's salvation (Isa. 52:13-53:12).59
Divine election may also have as its purpose the bestowment of blessing. Jeremiah 18:9-10 speaks of
God's choice to build, plant, and bless a nation or kingdom without any specific task attending that
choice. Reflection of God's character is the final purpose for election that is explicitly mentioned in
Scripture. God chose Israel to be a holy nation (Exo. 19:6; Deut. 7:6; 14:2) and to show forth His glory
(Isa. 43:7).60
The consequences of election may be summarized in terms of privilege and responsibility. David
expresses the magnitude of this honor in his prayer acknowledging God's election of him and his seed (2
55
Kevin. J. Vanhoozer, Dictionary for Theological Interpretation of the Bible. (Chicago: Baker Academy,2005), 185.
56
Thomas E. McComiskcy, The covenant of Promise A thrology of the OT covenant (Grand rapids: Bker, 1985),11
57
J. Arthur Thomson, “Covenant(OT), The International Standard Biblical Encyclopedia…542.
58
Unger, F. Merrill. Unger’s Bible Dictionary…298.
59
J.B. Payne, “Covenant in the Old Testament,” in Pictorial Encyclopedia of the Bible vol.1…1007
60
Daniel Jones. Muthunayagom, 90-92.
Sam. 7:18-29; Psa. 65:4) 61 . Though all the elect are necessarily honored, not all receive the same
privileges. The prophet was privileged to receive divine revelation (Jer. 1:9). Elect judges and kings were
empowered by the Spirit (Jud. 3:10; 6:34; 14:6; 1 Sam. 10:10; 16:13). The privileges attending Israel's
election were many: they became God's special possession ( Exo. 19:5; Psa. 135:4; Mal. 3:17), they
were the recipients of God's law (Deut. 4:8), God's special presence dwelt in their midst (Exo. 40:34-38;
Lev. 26:11ff.; Deut. 4:7), they were God's "inheritance" (Deut. 4:20; 32:9), they received God's unique
care and protection (Deut. 32:10-11), and God promised to bless them (Deut. 28:1-14)62.
On several occasions Israel is summoned to respond to God's election by choosing to serve the Lord
(Exo. 19:4-8; Deut. 10:15-16; 30:19; Jos. 24:14, 22) and to love Him (Deut. 10:15; 11:1). Election
demands righteousness of conduct (Amos 3:2; 9:7; Jer. 18:7-10), loyalty to God's law (Lev. 18:4ff.).
Failure in the responsibilities of election had two observable results in the OT: chastisement
(punishment) (Lev. 26:14-39; Deut. 28:15-68; Amos 3:2) and revocation. So Privilege brings
responsibility, and the responsibilities show the obligation to respond to that election in faith and
obedience (Deut. 4:37, 40; 7:6, 11). In this juncture the term covenant must be understood in its proper
sense.
3.1.3. The Term Covenant
The word used to express the term covenant is the Hebrew word ‘berith’. The original meaning of this
word was probably ‘fetter’ or ‘obligation’, coming from a root bara, ‘to bind’. This root does not occur as
a verb in Hebrew, but it does occur in Akkadian as ‘baru’, “to bind”, and appears as a noun in the
Akkadian ‘biritu’, which means “bond” or “fetter”. ” 63 The word berith would originally signify a
relationship between two parties where in each bound himself to perform a certain service or duty for the
other. The Hebrew idiom for establishing a covenant is ‘to cut a covenant’. 64 This is because a covenant
is made by sacrifice.
3.1.3.1. Characteristics of O.T. Covenant:
A general characteristic of the OT ‘berith’ is its unalterable and permanently binding character. If one
party to the agreement was greatly superior to the other in power and authority, the situation was a bit
different: the ruler or man of authority would in the acting out of the berith simply announce his
governmental decree or constitution which he thought best to impose upon those under him, and they
intended for their part expressed their acceptance and readiness to conform to what he had ordained. But
61
Unger, F. Merrill. Unger’s Bible Dictionary…299.
62
J.B. Payne, “Covenant in the Old Testament,” in Pictorial Encyclopedia of the Bible vol.1…1008
63
J. Arthur Thomson, “Covenant(OT), The International Standard Biblical Encyclopedia, edited by Geffrey W. Bromiley
(Michigan: WMB Publishing Company, 1979), 790.
64
William. D. Mounce, Complete expository Dictionary of Old &New Testament Words. (Grand Rapids: Zondervan
Publications, 2006), 208.

in the case of the proclamation of a covenant by God with his chosen people, the covenant constituted a
divine announcement of God’s holy will to extend the benefits of his unmerited grace to men who were
willing by faith to receive them, and who by entering into a personal commitment to God bound
themselves to him by ties of absolute obligation. The characteristic statement of this relationship occurs
in the formula “I will be their God and they shall be my people” (Jer 11:4; 24:7; 30:22; 32:38, Ezek
11:20; 14:11; 36:28, Zech 8:8). 65 This signifies that God unreservedly gives himself to the people and
that they in turn give themselves to Him and belongs to Him.
3.1.3.2. Different covenants
There are different covenants in the OT. Each covenant has its own significance and feature.
3.1. 3.2.1. The Edenic Covenant
This covenant is the first covenant in the Bible. God created the world and human beings and
promised man a partner, woman (Gen. 2:18), and instructed that they should subdue the earth and
propagate their race (Gen. 1:28), having dominion over the animals (Gen. 1:29-30) and stewardship over
the gardens, to eat its fruits and herbs (Gen. 2:15). This Covenant was made between God and Adam and
is distinct from the Adamic Covenant in that it concerns the life of man before the fall and is
characterized more by blessings than curses. The condition in the covenant is that man should not eat
from or touch the tree of knowledge or risk death (Gen. 3:3). This Covenant lasted till Adam and Eve
remained innocent.66
3.1. 3.2.2. The Adamic Covenant
The Adamic Covenant begins with Adam and Eve’s awareness of their sin and their shame (Gen.
3:7). It took place in the Garden of Eden or the ‘Mountain of God’ (Ez 28:16), but instead of blessings,
the Adamic Covenant is characterized by various curses: Woman is cursed with pain during childbirth
(Gen. 3:16); and her equality with Man in the image of God (Gn. 1:26-27) is now changed to require a
man to head the household (Ep. 5:22–25; 1Co. 11:7–9; 1Ti. 2:11–14); Man must now endure an earth
that does not bring forth fruit as readily as it does “thorns and thistles” and shall henceforth require
burdensome toil and labour (Gen. 3:18-19) because God has cursed the land (Gn. 3:17) and sorrow shall
accompany it as God promises (Gn. 2:17) that man will die: “you are dust, and to dust you shall return”
(Gen. 3:19 cf. Rom 5:12-21). The sign of this covenant is therefore the skins that they wear out of shame
(Gen. 3:21).67
William. D. Mounce, Complete expository Dictionary of Old &New Testament Words…208.

65
J.B. Payne, “Covenant in the Old Testament,” in Pictorial Encyclopedia of the Bible vol.1…1007-8.
66
67
P.R. Williamson, “Covenant”, in Dictionary of the Old Testament Pentateuch, edited by T.S. Desmond Alexander and
David W. Baker. (Leicester: Inter Varsity Press, 2003):141-142.
3.1.3.2.3. The Noahic Covenant
The Noahic Covenant made at Mount Ararat (Gen. 8:4) is a result of God regretting his creation
(Gen. 6:6 and 6:13) and sending a flood (Gen. 7:4), and is within the context of His favoring Noah (Gen.
6:8) and relenting of his anger to save Noah and part of his creation through ordering him to build an ark
(Gen. 6:14). The flood destroyed many creatures, leaving only the ones saved by Noah. God makes this
Covenant between Himself and Noah, and Noah’s offspring (Gen. 9:9) and all the creatures that were
saved in the ark (Gen. 9:10). Previous two covenants were related with very personal or one family but
this covenant is known as universal covenant.68
3.1. 3.2.4. The Abrahamic Covenant
The Abrahamic Covenant is made between God and Abraham at Mount Moriah (Gen. 22:2). God
orders Abram to go to the land that He would show him (Gen. 12:1) and promises that he will make him
a great nation (Gen. 12:2). Abraham is promised to be the father of other nations (Gen. 17:6 and Gen.
17:20).69 God promises that Abraham’s name will be great and that he will personally be blessed (Gen.
12:2) (fulfilled in the Davidic Covenant) and that he shall be the channel for God’s universal blessings to
his people (Gen. 12:2) (fulfilled in the New Covenant). This covenant was fulfilled in “blessings to
others through his seed, Israel, who became the instruments of divine revelation; through Abraham as an
example of pious faith. To the Gentiles it is promised that those who honor Abraham shall be blessed, “I
will bless those who bless you” (Gen. 12:3) and those who do not shall be cursed (Gen. 12:3). God
required Abraham’s obedience before sealing this Covenant. This covenant was made between God and
Abraham and his descendants, Isaac and the twelve tribes (Gen. 17:21). God promises that those who do
not bear this sign shall be “cut off from his people” for they “have broken my covenant” (Gen 17:14).
Although Ishmael and his descendants were not part of the covenant (Gen. 17:21), they were nonetheless
blessed (Gen. 17:20) and circumcised (Gen 17:23,25).70
3.1. 3.2.5. Mosaic Covenant
The Mosaic Covenant is made with Moses on Mount Sinai (Ex 19:20, 24; 16, 31:18) and it is the
occasion of God giving Moses the Law. It is worth noting here that this covenant is conditional, as God
says “if you obey my voice and keep my covenant” (Ex 19:5). There is an element of fear in this
Covenant – compliance to a law out of fear of the consequences. In this covenant the tribe of Israel,
recently liberated from slavery in Egypt, becomes a “priestly kingdom and a holy nation” (Ex. 19:6),
with Moses as its head. As such, it is the fulfilment of the promise to Abraham in the Abrahamic
covenant that Israel will become a great nation (Gn. 12:2). The Mosaic covenant, like the Abrahamic
covenant, was confirmed in blood (Ex. 24:5-8). In this covenant, unlike the first two, there is now a
68
Payne, “Covenant in the Old Testament,” in Pictorial Encyclopedia of the Bible vol.1…1007-8.
69
Georgr E. Mendenhall and Gary A. Harison, “Covenant”, in Anchor Bible Dictionary vol.1,…1189.
70
Orville J. Nave (ed.), “Covenant”., Nave’s Topical Bible (Nashville: Thomas Nelson Publishers, 1974), 264.
sacrifice in the form of a sin offering (Ex. 29:36). The sign of the covenant is in the faithful observance
of the Sabbath (Lv. 24:8, Dt. 5:15) according to the law, in return for the land and prosperity of the
nation. Famously, this covenant is defined with the words: I will be their God. (Ex. 29:45), which has
echoes from Leviticus: “I will walk among you, and will be your God, and you shall be my people. (Lev
26:12).71
3.1. 3.2.6. The Davidic Covenant
This covenant was made with King David, the descendant of Abraham and the second of the
Kings of Israel (after Saul). God favored David and promised him: a great name (2 S. 7:9); a great house
(2 S. 7:11); a great throne (2 S. 7:13); for a great kingdom (2 S. 7:12), and God further promises to David
that “Your house and your kingdom shall be made sure forever before me; your throne shall be
established forever.” (2 S. 7:1). This Covenant is confirmed in the 89th Psalm which begins with
describing the Lord’s “steadfast love” (Ps 89:1-4). In the first half of the Psalm (vv. 5-18) the Psalmist
glorifies the Lord which is typical in this genre. After such glorification, we hear the Lord’s response (Ps.
89:19ff), confirming the covenant (Ps. 89:19-29) but warning of the consequences of disobedience. 72 In
this Covenant, the Covenant is with a Kingdom – the Kingdom of David and his offspring – not with a
Nation, Tribe or Family. If the promise is a Kingdom and a future Messiah (Is. 9:6-7), the sign of the
Covenant is surely the throne or the temple (house) that will be built by Solomon. It was the Covenant
which fulfilled in Christ, a descendant of David, and an heir to the house of Solomon. The “Davidic
covenant contains the main features of a grant-type covenant: a divine oath, the promise of blessings for
the dynasty, the extension of the blessings to future generations, and an emphasis on David’s loyalty.”73
3.1.3.2.7. New Covenant

The Davidic covenant made permanent the relationship between God and Royal dynasty of Israel
(2Sam 7). Jesus Christ sealed the relationship between God and his people through his redemptive life,
death and resurrection (“this cap is the new covenant in my blood, which is poured out for you”, Luke
22:28). All of this covenant relationships with God or related to the patriarchal covenant so the covenant
structure that Go s established with the patriarchs under lies the program of redemption. 74
71
P.R. Williamson, “Covenant”, in Dictionary of the Old Testament Pentateuch,…139.
72
Donald A. McGavran, Understanding Church Growth (Grand Rapids: William
B. Eerdmans Publishing Co., 1970), pp. 58-59.
73
Gerhard Kittel(ed), Theological Dictionary of the New Testament (Grand Rapids: Wm. Eerdmanns Publishing
Company, 1978): 120.
74
Thomas E. McComiskcy, The covenant of Promise A thrology of the OT covenant (Grand rapids: Bker, 1985), 10. Cited in
Bill T. Arnold and Bryyan E. Beyers eds., encountering the OT: A Chrstian survey IInd edition. (Michigan Baker Academic,
2008), 99-100.
3.1.3.2. 8.. The Covenant and Mission
Israel’s covenant service was directed by God toward the poor and needy. “Primarily Israel is to
serve the marginal in its midst: the orphan, the widow, the poor and the stranger. Whenever the people of
Israel renew their covenant with Yahweh, they recognize that they are renewing their obligations to the
victims of the society.”75 This is the obligation we have to fulfill as our requirement of mission
The demands of the covenant are holiness, loyalty, and service. “You shall be a kingdom of priests and a
holy nation” (Exodus 19:6). After the fall of man God renewed the covenant redemptively, and then sent
Christ to administer a new covenant, the terms of which are stipulated in the missionary mandate of
Matthew 28:16-20. “The cultural mandate and the missionary mandate are thus vitally related in the
ongoing covenant life”76 Matthew 28: 16-20 preserves a characteristic covenant form. The covenant is
relevant to culture and to mission.
Israel was called to obey God, to live according to covenant law, in the midst of the nations.
Israel was recipient and custodian of the revelation of God (Deut. 31:24-26). The first responsibility of
her obedient service was “to receive and treasure the revelation of God given to her on the crucial
experience of the exodus and the uniquely significant event that preceded and followed that deliverance.”
Israel was called to reflect the character of God who was revealed to her. Israel was called, not merely to
reflect the character and the will of God in her own life, But for service to the world. For she had a
mission to the nations.77 God, during the Old Testament period, did not leave himself without witness
among the peoples of the world.
4. Mission and the Exodus. a) Exodus- a Model of Redemption; b) Jubilee- a Model of
Restoration
Mission obviously involves declaring the gospel of God's redemption. But how big is the gospel,
and the concept of redemption? The Bible provides various models of God's idea of redemption,
salvation, restoration,etc., both through historical events, and specific institutions or persons. The present
paper is dealing with the mission of God with a special look at just two. The Exodus: a Model of
Redemption( Exod. 15: 13) and the Jubilee: a Model of Restoration (Lev. 25)
4.1. A Brief Description about the Book Exodus and its Mission Significance.
The Greek translators of the O.T gave the name “Exodus” to the second book of the Pentateuch .
The name "Exodus" means "exit," "departure." In the Hebrew, this book begins with the conjunction
75
David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll: Orbis, 1991), 18.
76
John M. L. Young, “the place and importance of Numerical Church Growth”, in Theological Perspectives on Church
Growth ed. Harie M. Conn (1976): 65. (57-73)
77
Hedlund, God and the Nations: A Biblical Theology of Mission in the Asian Context …, 60.
"and"; this emphasizes that it was thought of as a continuation of Genesis and an integral part of the five
books making up the first division of the Hebrew canon, the Torah. Moses wrote this book during the
wilderness wanderings, about 1446 B.C. Significance of the book is that Exodus records the redemption
of the sons of Israel from bondage in Egypt, and the establishment of a national covenant. 78Surely the
book of exodus is a book of mission because it portrays God who is actively participating in the
redemptive work of His people from their bondage under the leadership of Moses.
4.1.1. Exodus –A Model of Redemption
The Exodus event describes the miraculous deliverance and departure of Israelites from Egypt
after a difficult period of oppression. The Title which is given to it so meaningful and expressing the crux
of message. It speaks especially liberation in political; economic; social; and spiritual Context. 79 Yahweh
is portrayed as Israel’s ‘redeemer’, and the Exodus shows how Israel is celebrated pesach, the Passover,
the festival of freedom and liberty.
4.1.2. Israelites under Bondage and in Need of redemption
The Israel people of Israel went under bondage of Egyptians. How it happened to a community
who honored with a land in Egypt through Joseph the minister of Egypt. The Hebrews entered Egypt
probably during the time of the Hykos (1720-1580 B.C) and probably left around the time of Ramses II
or Mareneptah (1301-1227 B.C).80 God said to Abraham “Know for certain that your descendants will
be strangers in a foreign country. They will be enslaved and oppressed for four hundred years. …In the
fourth generation your descendants will return (Genesis 15:12-16).The fulfillment of the prophecy of
Genesis 15:12-16 brings Israel in to a time of Bondage for all Israel.
“A pharaoh arose who knew not Joseph” (Ex.1:8).During Joseph’s lifetime (approximately 70
years), Jacob’s family prospered greatly. Eventually, Joseph died and the Pharaoh he served, then things
began to change. The new Pharaoh and the Egyptians began to feel threatened by the presence and the
prosperity of the Israelites. The Egyptians feared Israelites because they were numerous and stronger
than the Egyptians, if a war broke out with one of their neighbors the Israelites would side with their
enemies, bringing about their downfall (Exodus 1:9-10) 81. On the other hand, since the Israelites had
become the work force of the land, the Egyptians did not want to see them leave. Pharaoh tried to stop
the Israelites from multiplying by compelling them to do slave labour. The people who had previously
78
Herbert Wolf, An Introduction to the Old Testament Pentateuch (Chicago: Moody Publisher, 1991), 148
79
Herbert Wolf, An Introduction to the Old … 149.
80
O. M. Rao, Let My People Go (Delhi: ISPCK, 1991), 17.
81
H. Kelly, Exodus: Called for Redemptive Mission (Nashville: Convention Press, 1977), 9.
specialized in caring for animals (Gen.47:1) were now being treated as animals. 82 They were oppressed
socially83economically84, religiously85and politically86
4.1.3. Mission of God for the Redemption of Israel
The people of Israel under Pharaoh caught up in a desperate situation of oppression. They lost
their hope and strength to liberate from their extreme misery. They cried out for a liberator who can
liberate them from their difficulty. God prepared Divine plan to deliver His chosen people as Moses as
their deliverer. God’s mission of deliverance was associated miracles. The following passages will deal
with mission of God in the redemption of Israel.
4.1.3.1. Moses the Deliverer
God selected Moses to deliver the people of Israel from their bondage. He belongs to a Levite
family as Amram and Jochebed as parents (Exo 2:4).87 The people of Israel were in Egypt as slaves at
that time. Fearing the pharaoh’s commandment to kill the male babies, Moses’ parents hid him for three
months. Later, he reached pharaoh’s daughter as an adopted son. He received princely education. (Acts
7:22). Following the killing of an oppressor, fearing Pharaoh Moses fled to the land of Midian (Exo
2:15). He felt the presence of God on the Mt. Horeb, and realized his responsibility to bring the Israel
people out of Egypt. Abram Leon states: “Moses never forgets the bondage of his people. It cut deep into
his soul when he thought of their degradation and helplessness, inspired by the vision from God Moses
felt that he had the strength to save his people. He returned to Egypt and his fiery zeal made his mission
82
Knofel Staton, Struggle for Freedom (Cincinnati, Ohio, USA: A Division of Standard Publishing, 1973), 10.
83
Social Oppression: Israelites were forced to do hard labour in the society by appointing Egyptian officials in all the areas
whatever they wished. They should work a month or more than a month in royal buildings constructions and in their palace
home by constructing the projects and huge store building, such as Pithon and Ramses Nehema Leibowitz, Studies in Semoth
(Diaspora: The World Zlonist Organization, 1976), 26. The next ‘step oppression was murder of the children, destroying
Generation. The Pharaoh commanded to midwives to kill all the sons while women were birth stool. If he is a son should be
killed if daughter she shall live (Exo.1:16). Pharaoh invented the new plan to prevent the growth the midwives had reached to
the Hebrew women. Then Pharaoh took another plane to throw into Nile River all the male children John W. Watton and H.
Mathews, “Exodus”, in Bible Background OT Commentary (Illinois: Interversity Press, 2000), 77.
84
Economic Oppression: Israelites were oppressed depressed in financially while other group of people were getting a profit
out of their labour but the Israelites were not getting any profit out of their fore labour rather. They were suppressed in their
hard labour in the society. The mind the Egyptian had that they want to keep them in the same slavery system forever. They
do not want to see any change in Israelites in way the Egyptian suppressed under their slavery without any profit giving to the
Israelites.
85
Religious Oppression: The Egyptian believes the polytheism. It means all the natural forces were as goddess in the Egypt.
The Israelites had no place in this Egyptian religious community to worship Yahweh the God of Abraham and God of Jacob.
They approach Pharaoh to go and worship Yahweh. But he never allowed rather, he more subjugated them under their slavery.
Israelites were struggling with Egyptian religious goddess. They had no freedom in religious affair to worship their God
Yahweh. Charles M, The Interpreter’s one Volume Commentary on the Bible (Nashville: Abingdon Press, 1971), 38.
86
Political Oppression: The Hebrew used to describe the oppression of Israelites under the dominant of Pharaoh. It means to
squeeze, or to press. The nature of the Israelites suffering was unbearable. And the consequence of outcry was a demand for
justice and for equality. Because of injustice of Egyptian with the people of Israel, they cried out for justicesee Vidyajyoti
Journal of Theological Reflection, April, 2007/275/vo. 71.
87
John D. Davis, Davis Dictionary of the Bible (New Jersey: Fleming H. Revell Company, 1978), 537.
successful.” 88 The calling of God, the appointment with the authority, the pain of helplessness and
degradation of his own people before his own eyes led Moses to deliver the people of Israel from Egypt.
4.1.3.2. The Deliverance of Israel by Plagues
The plagues which are mentioned in Book of Exodus were occurred in Egypt as the judgment of
God up on Egypt. God has send Moses to Pharaoh’s palaces to warn him (Exo 8:1; 9:1; 10:1when
Pharaoh refused Moses demand of deliverance of Israel, God begun His judgment upon Egyptians. The
wrath of God fell upon the Egyptians, both man and beast, as punishment for Pharaoh’s conduct.89God
said to Moses ‘I will stretch out my hand and smite Egypt with all the wonders which I will do in it.”
(Exo 3:19). Through ten plagues God revealed the superiority of Himself upon the earth. But even after
ninth plague Pharaoh denied God’s authority then tenth plague came upon Egyptians. Through this
incident even Pharaoh agreed the God of Israel’s authority. From this narration about plagues one can
understand that it is not a merely story rather it is a war between God and Pharaoh or the Egyptian gods
in order to revealed the superiority. So He delivered his people from the bondages by degrading the
authority of Pharaoh and his gods through some supernatural activities.
Plagues Egyptians gods duty of gods
1. Blood Hapi (Nile river) One who kept Egypt alive (fertility)
2. Frog Hekhet Controller of multiplication of frogs
3. Lice (gnats) Kheprer self generated god of resurrection
4. Flies Hathor symbolise by flying beetle
5. Pestilence of livestock Apis Figure of Fertility symbolised by full
shape
6. Boils Imhotep, Sekhmet Medicine and healing, responsible for
pestilence
7. Hail Nut, Shu, Tefnut holding the sky, personification of
heaven, the goddess of moisture
8. locusts Sene hem protected against the grasshoppers
9. Darkness Amon-Re Personification of sun
10. Death of first born Pharaoh as a god Pharonic succession.90
88
Abram Leon, A History of the Jews, 16.
89
Keil, C. F. and F. Delitzsch, Biblical Commentary on the Old Testament: Vol. I, transl. James Martin (Grand Rapids: Wm.
B. Eerdman’s Publishing Company, 1967), 500.
90
Richard J. Clifford, “Exodus,” The New Jerome Biblical Commentary, edited by Raymond E. Brown (Bangalore:
Theological Publication in India, 1992), 112.
Here one can understand that the war between Egyptian deities and God Himself. In ancient time
Nile river considered as a god in Egypt named by ‘Hapi’ through the first plague author proclaiming
Yahweh is higher than ‘Hapi’. Hekhot was a god who has authority to control the multiplication of frog
but exodus author says God destroyed that authority. Likewise, throughout the ten plagues one can
understand that the degradation of each gods like ‘kheper.’ Hathor, Apis and so on. The final plague
was primarily directed against Pharaoh as a god of Egypt and against the Pharaoh’s succession.91 So
plagues were the clash between Egyptians polytheism and God’s monopoly over them.
4.1.3.3. Pass over
Pass over is a special event related with the exodus event. The people of Israel observed as they
had commanded just before the last plague to Egypt. Moses told the Israelites to take a lamb free of
blemish and slaughter them at twilight. The blood was put on the sides and tops of the doorframes so that
the Slayer passed over the houses of the Israelites that night.92 Thus, the people of God were brought out
of the bondage of slavery in Egypt. Clearly the exodus demonstrates God’s love for and relationship with
the patriarchs and their descendents.93 The Passover becomes the greatest of all miracles that the Lord
had performed for Israel.
Later the Israelites observed Passover as the most significant feast and observances in Israel. They are
celebrating it on the first month of the religious year on the 14th of Nisan (April). The purpose of the
Passover observance was to remind the Israelites annually of God’s miraculous intervention in their
behalf (Ex 13:3-4, 34: 18; Deut 16:1). It marked the opening of the religious year. (Lev 23:5-8).94 No
Israelite was excused from the participation. This served as an annual reminder that Israel was God’s
chosen nation.
1.3.2.4. The Red Sea Experience
Pharaoh was given up and he set free Israelites their bondage. But when they left Egypt Pharaoh
pursued them to bring them back to captivity. God delivered them by the great miracle and all the
Israelites were rescued from both terrible Red sea and soldiers of pharaoh. Egyptian army and pharaoh
drowned in to the red sea and God miraculously saved Israel. J. Harold gives writes “God led the Hebrew
people into the wilderness and the Red sea. This would give them the opportunity to become better
organized and better adapted to the life of struggle and discipline which would make them a strong
nation.” 95 It is true that God has secret plan beyond the confines of human knowledge and understanding
in His mission.
91
W. White, “Plague,” Pictorial Encyclopedia of the Bible, edited by Merrill C. Tenney, Vol-4 (1976), 807.
92
Vos, Geerhardus, Biblical Theology: Old and New Testaments (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948),
119.
93
House, Paul R., Old Testament Theology (Illinois: InterVarsity Press, 1998), 105.
94
Samuel J. Schultz, The Old Testament Speaks (New York: Harper and Row Publisher, 1960), 70-72.
95
J. Harold Gwynne, World’s Bible story library (Nashville: the world publishing company), 71.
Therefore, the exodus was an event of missionary significance. God’s mission of deliverance
behind his chosen ones, Moses’ involvement as a leader and deliverer, the plagues, crossing the Sea,
were for Israel to know God, both in terms of knowledge and in relationship with Him. This redemption
led them to covenant at Sinai. The Exodus teaches that mission is inseparable from historical realities and
and it challenges every unjust social construct. Here the next part of this paper, jubilee – A model for
restoration. If the exodus was God’s idea of redemption, the jubilee was God’s idea of restoration.
4..4. Jubilee- a Model of Restoration
4.4.1. The Term Jubilee
The English word Jubilee comes from the Hebrew word yobel/ jobel, which means to be
“jubilant” and to “exult”. The word is related to the Hebrew word for ram’s horn or trumpet. To
announce the start of the year of Jubilee these ram horns were blown on the Day of Atonement96.
After the deliverance of Israel, they followed Mosaic Law or constitution, which were proposed
by God for betterment of their life. God was so much concerned with every aspect of Israel’s life matters.
The year of jubilee and the related commandments which were to be instituted to the people of Israel as
they settled on the Promised Land? Through these God intended the socio-economic life of his people to
be maintained according to his standard. The institution of the jubilee was described in Leviticus 25.
4.4.2. The Seventh year/ Sabbatical Year

To understand the year of Jubilee more clearly, we must first review the concept of the Sabbath.
The sabbatical year strictly speaking the term simply as the seventh year (Exo. 23:10, 11it is considered
the year of rest for the land.97 David p. Wright also supports this view. “The Israelites were not to plow
and plant their fields in the 7th year.98 Robinson says seventh year is the old form of the post-exilic
Sabbatical year.99 The fields were let to grow wild, and whatever happened to grow in the field in that
year was to be for the poor.100
4.4.2.1.. Sabbatical year and its significance
The short explanation of Sabbath can be seen twice in Pentateuch. Firstly in Exo-23:10-12 which
emphasize the humanitarian aspect. According to Walter C Kaiser jr., ‘the land was to lie fallow and to
rest’ has a motivation related with legislation. It was favor to the poor and wild animals. The common
concern of all beings can be seen here. The ‘humanitarian’ simply does not aim only the human but
96
Herbert Lockyer, Sr. (ed), “Jubilee” in the Nelson’s Illustrated Bible Dictionary (Nashville: Thomas Nelson’s Publishers,
1986), 600.
97
Herbert Lockyer, Sr. (ed), “Jubilee” in the Nelson’s Illustrated..600.
98
David P. Bright, “The Laws and the Sanctuary,” Studies in Scripture-Old Testament, edited by Kent P. Jackson and Robert
L. Millef, Vol-3 (Utah: Randall Book Co., 1985), 148.
99
Gnana Robinson, The Origin and Development of the old Testament (Bangalore: UTC, 1998),154.
100
David P. Bright, “The Laws and the Sanctuary,” Studies in Scripture-Old Testament., 149.
other creatures too.101 More over the Sabbatical may help the field to have back its lost fertility. Alan
Cole comments, “To let a field lie fallow every seventh year is wise agriculture and would increase its
fertility.” 102 According to R.K. Harrison, the land has to be lie fallowed without the cultivation.
Anything that the land produces is the property for all creatures including man. The hidden fact in the
Sabbatical year is the refreshment of the environment where man, animals and other living things
inhabit.103
Therefore, Sabbatical year aimed for the well-being of all creatures including the land.
4...4.2.2. The Sociological significance of Sabbatical year
Robinson comments Sabbatical year as the age of equality of Maters and slaves concerning the
yields of the land. Other words it can be called as a year of rebuilding of the broken relationship, i.e.,
man to man, man to nature, man to other creatures like animals. There will be an enjoyment peace and
equal freedom.104 Scholars like John H. Walton, and Victor H. Matthews and Mark W. Chavalas also
support this idea that the social welfare aspect of the law provides one more expression of concern for
the poor.105 Therefore, the Sabbatical year aimed the social welfare of the people.
4.4.2.2.1. The Sabbatical year as refreshment
The Sabbatical year gave the refreshment to the production oriented. P.A. Barker one of the O.T
scholar supports the view of the O.T scholarship that the intention of this law is not only the rest but also
a time duration to increase the fertility of the land. 106 G. Robinson also supports this view that the
Sabbatical year promoted refreshment for all beings to get back their lost stability. It is very vital thing
to have a healthy existence of all creatures. The refreshment period (Sabbatical year) brings back this
order.107 So the aim of this period is regaining of the environmental balance.
4.4.2.2.2. Sabbatical year as the justice & brotherhood
G. Robinson, one if the prominent O.T scholars opinioned that Sabbath witnessed to the universal
brother hood by allowing the slave and freeman, the foreigner and the native to enjoy the Sabbath
101
Walter C. Kaiser jr, The Expositors Bible Commentary edited by Frank E. Baebelain (Michigan: Zondervan publishing
House, 1990), 444.
102
Alan Cole, Tyndale Old Testament Commentaries, Vol-2 (Leicester: IVP, 1973), 178.
103
R.K. Harrison, Tyndale Old Testament Commentaries, Vol-3 (Leicester: IVP, 1980), 224-225.
104
Gnana Robinson, The Origin and Development., 359.
105
John H. Walton, Victor H. Matthew and Mark W. Chavalas, “Fallow Year”, The IVP Bile Back Ground Commentary
(Illinois: IVP, 2000), 103.
106
Joseph Jenson, God’s Word to Israel., 699.
107
G Gnana Robinson, The Origin and Development 359-360.
freedom equally in seventh year. It is the symbol of universal sovereignty of God and consequently to
the unity of humankind.108 J. B. Payne also agrees with this “Israel was admonished not to harden their
heart or the hands against poor brothers. This idea reflected through the debt releasing activity in
Sabbatical year.109
4.4.2.2.3. The ecological concern of Sabbatical year
The eminent scholars like William Baur comments that the land was entitled to a rest. It must be
110
released for a time in order to gain fresh strength and insure its future fertility. G. H. Waterman also
gives the same view that Sabbatical year sets aside as a year of rest for the soil, care for the poor and for
animals.111
Therefore, the ecological consideration of the Sabbatical year holds a high significance to provide
relaxation for the living and the non-living creations. It is clear that the fallow year brings the harmony
between all creatures. Thus, there can be a natural resetting in man-plant and animal world.
4.4.3. Jubilee Year
The year of Jubilee came at the end of the cycle of seven sabbatical year. No work was to be done
on the fields during the jubilee year. Like the Sabbatical years, the year of Jubilee was a year for neither
sowing nor reaping (Lev. 25:11).112 It should be noted that the debts were already cancelled since the
previous year had been a Sabbath year.113 The year of the jubilee was a very positive obligation. Through
this commandment the people were required to show mercy and to practice justice. Whenever a person
did not do this he was breaking the law. Restoration of the Land was the main provision of Jubilee year.
108
G Gnana Robinson, The Origin and Development 359-360
109
J.B. Payne, “Sabbatical year”, The International…edited by Geffrey W. Bromiley,., 253.
110
William Baur, “Sabbatical Year”, The International Standard Bible Encyclopedia, edited by James Orr (N.P: Hendrickson
Publishers, 2002), 2835.
111
G.H Waterman, “Sabbatical year”, The Zondervan Pictorial Encyclopedia of the Bible, edited by Merril C. Tenney Vol-5
(Michigan: Zondervan, 1976), 189.
112
Herbert Lockyer, Sr. (ed.), “Jubilee” in the Nelson’s Illustrated Bible Dictionary (Nashville: Thomas Nelson Publishers,
1986), 600.
113
Herbert Lockyer, Sr. (ed.), “Jubilee” in the Nelson’s Illustrated., 601.
114
In the Jubilee year any land had been sold in the forty-nine year was to be returned its original family
of ownership according to the Mosaic land distribution (Lev. 25:10-13).
4.4.3.1. Purpose of Jubilee
The jubilee, its related Sabbath and dealt with how the people were to treat the land and how they
were to relate to each other. The purpose of this law was to demonstrate that the earth is subject basically
to God’s law not to man’s desire.115 “For they (Israelites) are my servants, those whom I have brought
out of Egypt, and they must not be sold like slaves. You must not be a hard taskmaster to them; but you
must fear your God” (Lev. 25:42, 43), was the principle governing relationships among people.
Therefore, the Jubilee is to preserve the essential character of the theocracy, to the end that there should
be no poor among the people of God (Deut.15:4). 116 Therefore the main purpose of Jubilee was
restitution of property to its inhabitants in Israelite community. Some more purpose is listed in following
passages.
4.4.3.1.1. Socio- Economical Significance
Jubilee was primarily intended for the economical upliftment. Hansen states that, “the Biblical
legislation of Jubilee and Sabbatical Year is addressing the formulation of the laws for Justice and the
rights of the people.”117Once Israel was able to establish control over most of the land based on Kinship
Thus the territory was allotted to tribes, according to their clans and within the clan each house hold had
its portion or heritage (Judge 21:24).118Therefore there was an impartial distribution of land to every
tenure system in Israel. In Canaan the land was owned by city state kings and their Nobles. But by
frequent conquer of this land Israelites got the land according to their tribe. And it was not to be bought
and sold as a commercial asset but was to remain as far as possible within the extended family or at least
within the circle of families in the clan.119It was obviously due to this principle Naboth refused to sell his
patrimony to Ahab (1king.21, Lev.25). 120 As a result, land distributed to every clan of Israelite
community as their inheritance. Thus, this land will proceed to next generation as their own inheritance
as per their traditional patrimony so that every clan and every household will be self-sufficient to survive.
Joseph Jenson explains “The Jubilee embodied a practical concern for the family unity. The Jubilee
aimed to restore social dignity and participation to families through maintaining their economical
114
P. A. Barker, “Sabbath, Sabbatical Year, Jubilee” in the Dictionary of Old Testament Pentateuch, (eds.) by T. S. Dutond
Alexander and David W. Baker (England: Interversity Press, 1984), 695.
115
J.B. Payne, “Jubilee year of” in the International Standard Bible Encyclopedia, (ed.) by Geoffrey W. Bromiley, Vol.2
(Michigan: W.E.B Publishing Co., 1915), 1142.
116
McClingtock, John; Strong, James (eds.), “Jubilee” Encyclopedia.
117
Michel Hudson, The Last Traditon of Biblical Debt Cancellations (New York:research paper at Hentry George School of
Social Science 1992),293
118
Christopher J.H.Wright, Old Testament Ethics for the People of God . . . , 1027.
119
Christopher.J.H.Wright, Old Testament Ethics for the People of God . . . , 1030.
120
Christopher.J.H.Wright, Old Testament Ethics for the People of God . . . , 1032.
capability of developing and surviving independent. The Jubilee existed to protect an equitable and
widespread distribution of the land and to prevent the ownership in the hands of a wealthy few.121
So, the Jubilee still remains as a powerful model in formulating an economic stability and a moral
society.
4.4.3.1.2. The Restoration of Persons and Properties
According to legislation of Jubilee year Israelite slaves were to be released (Lev. 25:39-43). Even
if an Israelite becomes a slave of a resident alien, the right of redemption still applied so that Israelite
slave could redeem themselves if they proposed or a family member could redeem them. 122 Every
Hebrew slave should be released in the year of Jubilee because whole Israel Community belongs to God
as well as they are servants of Yahweh. So Jubilee affected automatic release or of an Israelite person
who, for one reason or another, had become enslaved to a fellow Israelite.123 So, liberation of all human
being with their rites is highlighted in Jubilee. There was cancellation of debt in the year of Jubilee.
Though Lev. 25 does not explicitly discuss debt cancellation, the return of Israelite to his land plus the
release of slave implies the cancellation of debts that led to slavery or the less of land. 124 This provision
gives the full freedom for the Hebrew citizen and it brings a new beginning for every Israelite. The
properties of debts were freely returned.
5. Mission and Prophets
The history prophets and their ministry is very much integrated to the life of Israel .The prophetic
ministry in the history of Israel has a strong missionary implication .They ministered in the times of
tragedy and triumph in Israel’s history.God used people in every age to fill the prophetic role. They
exercised a calling of warning, guidance and encouragement to people and ruler. The prophets articulated
the redemptive outlook of God for the people of Israel. The prophets worked to keep this hope alive in
Israel, and expressed it in word and action. This paper deals with the mission of Old Testament prophets
in the three pre-exilic, exilic and post exilic period. This paper also will discuss the attitudes and methods
of the prophets.
5.1. The Terms. Prophets and Prophetic Mission
121
Joseph Jenson, God’s Word to Israel (Minnesota: The Liturgical Press, 1970), 86.1029.
122
P. A. Barker, “Sabbath, Sabbatical Year, Jubilee” in the Dictionary of Old Testament Pentateuch, 697.
123
J.Morgenstern, “Jubilee, year of” in the Interpreter’s Dictionary of the Bible, (ed.) by George Arthur Bultrick, vol.2
(Nashville: Abingdon Press, 1996), 1001-2.
124
P. A. Barker, “Sabbath, Sabbatical Year, Jubilee” in the Dictionary..697.
There are many words use to describe prophets in Hebrew But the term nabi is most common
word which derives from the verb (naba) which means ‘to pour forth words’, like those who speak with
fervor of mind or under divine inspiration, as prophets and poets. To utter relations from God’s spirit is
the function of nabi.125The Greek term prophetes is most commonly use to denote the prophet and his
office. It means, basically, one who speaks for a God and interprets his will to man.126
Man of God (Ish ha-elohim), seer (roeh), visionary (hozeh) are the other word used for both men
and women who demonstrated prophetic traits. The illustrated Deuteronomy of the bible defines
prophecy as prediction about the future and the end time. Special message from God, often uttered
through human spoke man whom indicate that divine will for mankind on earth and in heaven 127 .
Therefore prophet is the one who act as a mouth piece for God receiving a message from him and
proclaiming it in accordance with His commands. The prophet is a person who has the gift of foretelling
the future and conveying the message of God. Prophets emphasizes social, political, cultural and
religious issues in their message.
5.2. Classification of Prophets in Old Testament

The prophets are carrying a special office and a familiar group in the history of Israel. For
studying the prophecy, prophetic ministry in Bible can be divided in many ways. According to the time
period of the prophets can be divided as Pre-classical prophets and classical Prophets or “former
prophets” and “Later prophets.” Later prophet can be divided again as Major Prophets and Minor
Prophets. In relation with the literary, works of the prophets be divided as literary and non-literary
prophets. The life and works of the non-literary prophets we know from the Historical books of the bible.
In relation with the three period of Israel history it can classify in to three like pre-exilic, exilic period
and post- exilic prophets128. In this paper the present writer uses the classification of pre exilic, exilic and
post-exilic classification to deals with the mission of the prophets, their attitudes and their methods.
5.3 The Prophetic Attitudes in Mission

The messages and ministry of the OT prophets focused on some special themes and that can be
seen as their attitudes are listed below.
125
Robert D.culver Theological word of the old Testament, edited by R.Laisd Harris and others (Chicago: Moody press,
1980):544
126
William sanfard Lasor and David Allan Hubbard, eds, Old Testament survey (Grand rapid: William B. Ecrdmans
publishing company, 1996)221
127
Herbert Lokyar, ed, Prophecy illustrated Dictionary of the Bible, (Nashville: Thomas Nelson Publishers, 1986), 875
128
. Arthur F. Glasser, “prophesy,” in Evangelical Dictionary of World Mission, A. Scott Moreau, ed. (Grand Rapids: Baker,
2000), p. 127
5.3.1. The Uniqueness of God
The prophets repeatedly denounce the waywardness of Israel’s Penchant for seeking after other
gods. The prophets do not tolerate the worship of God that is not linked to proper behavior towards one’s
neighbors.129 Isaiah, for instance describes YHWH as the sovereign creator; (40:12-31; 44:6-20; 45:14-
46:9The prophetic books are stuffed with passages underscoring that YHWH alone is God.
5.3. 2The Demand of Justice

The prophets are the conscious of Israel, alerting it to the injustice and infidelity. The prophets
seek is that the nation who calls itself by JHWH’s name reflects his person in every dimension of life.
Thus, they speak to the actions and the ethos of the market place, judicial abuses, economic inequalities
and national foreign policy decision. 130 The persistent denouncing of religious ritual is not a call to
definitively abolish sacrifice but is rather a cry against religion divorced from justice and righteousness
(e.g. Is 1. Hosea 4; 6, Micah 6, Amos 4-6).
5.3.3 The Future Hope of the Prophets:

 Most prophets announced judgement on both Israel and other nations yet many envision a future
of peace, prosperity and holiness beyond the coming divine chastisement. Most fundamentally
the prophetic hope centres on the messiah. He will be a king and a shepherd and the Spirit of god
will lead him. The suffering servant of Isaiah (42, 49, 52:13-53;61) points to the extent of
YHWH’s love and holy requirements.131 Although meek, the servant will persist even unto death
to accomplish the task of bringing justice and salvation to the ends of the earth for the glory of the
Lord.
 Another related dimension of the prophetic hope is the eschatological role of Zion. It’s
importance for mission. Lies in the belief that in the future, the nations would stream to the
mountain of God to learn of JHWH and enjoy his bountiful provisions. ( e.g. Is 2;2-4; 25:5-9;
66:17-24).
5.3.4. Oppose Idolatry

The attitude of the prophets toward the idolatry has a base on the second commandment, “Thou
shall not make unto thee any graven image” (Ex 20:3). During the Monarchical period of Israel’s history
the prophets denounced idolatry. The prophet Isaiah anticipates a day when there will be no idolatry (Is
129
.127
130
Arthur F. Glasser, “prophesy,” in Evangelical Dictionary . 127
131
C Hassell Bullock, An Introduction to the Old Testament Prohetic Book (Chicago: Moody Publishers, 2007), 43.
2:18,20). In a profound denunciation of idolatry the prophet contrast the idols to the living God (Is 40:18-
20). The prophets opposed idolatrous influence; therefore, they worked to restore the missionary
presence. Jeremiah and Ezekiel criticize the presence of images in the sanctuary of Jerusalem and the
harmful presence of idolatry throughout Israel’s history (Jer 2:10; Ezekiel 8, 16, 23).
5.3.5. A Deep Consciousness of a Human Sin and its Penalty

Human sin is a terrifying reality in the prophetical message. Sin is unbelief in God; it is ignoring
and disobeying God’s law, rebellion against God. It is thus results in guilt, judgement and penalty. God
132
as the absolute and moral governor of the universe exerts universal judgement. Therefore, the
prophets warned and called the people for repentance.
5.3.6. Against Syncretism

Syncretism is the blending of two or more contradictory belief systems. Syncretism is based on
the assumption that all truth is relative. It may be defined as “the view which holds that there is no
unique revelation in history. There are many different ways to reach the divine reality. All formulations
of religious truth or experience are by their very nature inadequate expressions of truth. So that it is
necessary to harmonize as much as possible all religious ideas and experiences to create one universal
religion. 133 Israel’s cultural dialogue with her neighbors degenerated in to religious compromise. The
missionary drive that had dominated Israel under Moses and Joshua began to dispute over syncretic
religion. 134
Other religions may permit syncretism, but the Bible does not. The people of Israel were told not
to pollute themselves with pagan religious practices. The origin of the Samaritans is related to a case of
syncretism. The error was not the inter-marriage but the combining of the worship of Yahweh with the
religious practices of the nations which resulted. “So they feared the Lord, but also served their own gods
after the manner of the nations” (2 kings 17:33).
5.3.7. Against External Religion and False Religion

Prophets were against external religion. False religions are the man made religions of the peoples
who do not know the God of heaven and earth. But the external religion is the religion of those who say
they are the people of God but contradict their profession by their actions.135
132
C Hassell Bullock, An Introduction to the Old …43.
133
Vissert hooft 1962: 11; cited in Hedlund, Mission to Man in the Bible, 95-96.
134
Hedlund, Mission to Man in the Bible, 95
135
Hedlund, Mission to Man in the Bible, 96-97.
5.3.8. The Relation between God and Israel
The pre exilic prophets saw the deterioration in the relation between God and Israel. No more
God could have patience with the careless and faithless behavior of the people. There was variation in the
images the prophets used for the end of relationship. Amos speaks quite directly: “the end has come upon
my people Israel” (Amos 8:2). Other images for the relation are used; God is called the parent of Israel
(Hosea 11:1), the shepherd (Eke 34:1) and the king (Isa 6:5).
5.4. Prophetic Method: An Over View
The prophets used different methods to convey God’ message with the people of Israel and that is
discussed in the following passages
5.4.1. Preaching
The prophets were the preachers of the word of God. The prophets were called to declare, “Thus
says the lord.”136. The content of their preaching varied according to the situation. Preaching which is
relevant related to the life-situation of its hearers. 137 The prophets attacked social evils, moral decay and
religious apathy. But their message anchored in the word of God. The prophets did not declare their own
words; they proclaimed the message of God.138 So the prophets used preaching as a method to convey
the divine commandments.
5.4.2. Symbolic Acts

The prophets were spokesmen of God’s and they had done it by symbolic acts. For example,
prophet Jeremiah exemplifies the instructional method of the prophets. He taught by symbol, life and
word. Jeremiah reinforced his message with his symbolic wearing of the Yoke (Jer. 27: 2) and the
application from the porter (Jer. 18: 2ff). The prophet Ezekiel shaved his head, dug through a wall and
carried out baggage (Ezekiel 5: 1; 12: 3-7), All were symbolic acts.139Hosea taught not only by symbols,
but by life. He was instructed by God to give his Children names which had prophetic meanings. The life
of Hosea was a dramatic portrayal of God’s persistent love for Israel (Hos. 1: 2-8). Though Preaching is
essential in prophetic ministry symbols can be more powerful instruments of communication.
5.4.3. Power Encounter
136
Victor H. Matthews and James C. Moyer, eds., The Old Testament: Text and Context second edition (Massachusetts:
Hendrickson Publishers, 2006), 125-126.
137
Walter C. Kaiser, The Old Testament Documents: Are They Reliable and Relevant? (Secunderabad: OM Books, 2001),
200.
138
Cf. for example, Elijah (1 kings 21: 17-19); Elisha (2 kings 7: 1); Isaiah (1: 10,24; 44: 6); Jeremiah (1:2-4, 11); Ezekiel (1:
3; 3: 4); Hosea (1:1); Joel ()1: 1; Amos (1: 3,6,9,11,13; 3:1); Jonah (1: 1; 3:1); Micah (1: 1); Zephaniah (1: 1); Haggai (2: 1);
Zechariah (1: 7); Malachi (1: 1).
139
Hedlund, Mission to Man in the Bible, 100-101.
The answers which the prophets gave to problem such as syncretism, false religion and idolatry
are found not only in their instruction but in a denunciation of power. Elijah began with a challenge to
the people. Elijah invited the people to witness the spectacle, thereby laying his own life on the line. The
result was a demonstration which vindicated the name of Yahweh. 140 “The God, who answers by fire, let
him be God!” Elijah on Mount Carmel offered a dynamic answer to Israel’s dilemma. The purpose of
Elijah’s challenge was to bring the people to decision. He stood in the tradition of Joshua who demanded,
“Choose this day whom you will serve?” (Joshua 24: 15). Like Joshua, Elijah exhibited the commitment
which said, “As for me and my house, we will serve the lord!” (Joshua 24: 15). 141 The prophets
ministered for a verdict by power encounter
5.5. Old Testament Prophetic Mission: Pre-exilic, Exilic and Post-Exilic Periods
The prophetic mission in Old Testament can be divided into three periods (1) pre-exilic period (2)
exilic period and (3) post exilic period.
5.5.1 Prophetic Mission in Pre-Exilic Period

The prophetic ministry in Israel reveals the intervening of divine and human activity. Through
the prophets, people heard the ’voice’ of God and received a new vision for life. Abraham is called as
“prophet” by God himself (Gen. 20:7). The intercessory roll of Abraham can be seen in Genesis 18:23-
32 where he intercedes for the righteous minority of the wicked city of Sodom. The next prophet is
Moses and that is mentioned in the book of Exodus. 142 William A Vangemeren opines according to
Deuteronomic tradition, prophecy started with Moses, not with Abraham. Moses, the beginning of the
stream, is the foundation of the prophetic movement. The Lord confirmed Moses’ authority to be his
chosen vehicle of communication (Num 12:6, Deut 18:18) 143. Moses as the fountainhead was the first to
receive, to write down, and to teach the revelation of God.144 The prophets applied and further developed
the essential elements of the Mosaic revelation: the judgments and blessings, the call for the covenantal
loyalty, and the hope in the grand future prepared for the people of God. This title had applied also to
Aaron and Miriam (Ex 7:1, Num 12:2-8, Ex 15:20).145
Prophet Balaam acting prophetically according to the words of Yahweh (Num 22-24). Another
early prophetess was Deborah (Judges 4:4). Scholars argue that it is the victory song of Deborah that
140
Hedlund, Mission to Man in the Bible, 101
141
Hedlund, Mission to Man in the Bible, 101-102
142
Sabastian Kizhakkeyil, The Twelve Minor Prophets: An Exegetical Commentary (Bangalore: Asian Trading Corporation,
2006), 57.
143
William A Vangemeren, Interpreting the Prophetic World (Grand Rapids: Academic Books, 1990), 28.
144
William A Vangemeren, Interpreting the ...30.
145
Sabastian Kizhakkeyil, The Twelve Minor Prophets: .. 27.
makes her a prophet because it looks similar in spirit and style to the victory song of Moses (Ex 15).
There was also an unnamed prophet coming to Eli to warn against the evil; behavior of his son’s and
against his own failure to check them (I Sam 2:27-36).
A major development took place with Samuel, who was the role model of the Old Testament
prophetic movement. He declares the word of God to all Israel and anointed their first two kings. 146As a
guardian of the theocracy he led Israel into revival and peace. Samuel spoke God’s word to king and
people alike and functioned as prophet ( I Sam 9-10) and as an delighted prophet (I Sam 19).147 His
ministry consisted of intercession for the people, application of curses and blessings according to the
Mosaic covenant.
There were prophets in groups and they were called “Sons of Prophets”. They seem to have
worked as disciples under some outstanding prophets as they lived as private individual (II Kings 4, 1).
But they were mostly cult prophets attached to some sanctuaries (I Kings 14:1-16; II Kings 10:14-17) or
court prophets (II Sam 7: 1-29).148
The prophets after Samuel spoke Gods word with little apparent result. Israel and Judah readily
adopted the divinatory and magical practices of the pagans they adapted to the worship of many gods and
adulterated the revelation of Yahweh. Finally, Elijah arose and brought a convictional suit from the lord
at Mt. Sinai.149 From that point the prophets turned increasingly away from the kings to the people to the
express purpose of calling for the remnant.
The prophetic message of the classical prophets the classical period (8th through 6th century
BCE) includes a statement of God’s legal suit against his people, and announcement of judgment, a call
of repentance, and a proclamation of the good news of God’s deliverance. 150 They affirm Yahweh is
faithful to renew the covenants, to usher in his kingdom, and to fulfill his promises. The prophets were
God’s appointed covenant prosecutors, but in this function, they did not see praying that God’s people
might turn to the lord, undergo a transformation by the spirit, and enjoy the blessings of the kingdom.
The pre-exilic prophets freely criticized the religious cult that it was practiced in their day (Is 1: 11-17;
Jeri: 6:10)151 and all of them had the personal conviction that they were called by Yahweh.
146
147
B. Davie Napier, "Prophet," in The Interpreters Dictionary of the Bible, ed. George Arthur Buttrick (New York: Abingdon
Press, 1962), 898.
148
Sabastian Kizhakkeyil, The Twelve Minor Prophets:..28
149
150
William A Vangemeren, Interpreting the ...39
151
Aune, David E, Baker Encyclopedia of the Bible. (Grand Rapids:Baker Books house, 1997)1773
5.5.2 Prophetic Mission in the Exilic Period
The exile was an era of desolation and at the same time an era of restoration. The fall of
Jerusalem meant the desolation of the temple, alienation from the lord, the break of the people from the
land of promise, and the removal of the Davidic monarch.152The exile also had a positive impact in
bringing about the unity of a Godly remnant from both Israel and Judah. It opened up an era of spiritual
transformation by the spirit of restoration, evidence by a renewed loyalty to Yahweh to the canonical
revelation to his wisdom in judgment and by a renewed hope in the full restoration.
In this transition period God has his special servant. Daniel God’s man in high office had been
exiled approximately twenty year before Jerusalem fall and served God until after Babylon’s fall. 153 He
gave inspired counsel to foreign kings, witnessed to the kingdom of the lord prayed for the restoration of
Jerusalem and received a revelation of the victorious progress of God’s kingdom. Daniel stood head and
shoulders above his contemporaries and distinguished himself by his radical love for God. Ezekiel is one
who exercised his prophetic ministry among the Jews who were in exile Babylon. 154 He was departed to
Babylon after the first Babylonian conquest of Jerusalem in 598 BC (2 kings 24:12-16, Ezekiel 11:33).
5.5.3 Prophetic Mission in the Post-Exilic Period

The Babylonian exile of the 6th century BCE caused a sharp break in many of the traditions and
institutions of ancient Israel. Its effect on the character of prophecy, however, was less marked with its
social and political consequences, and there is a clear line of continuity linking Amos and Isaiah of
Jerusalem with Ezekiel, Dutro- Isaiah and Zechariah.155 Nevertheless, in this time prophecy did gradually
evolve into something very different from what had been known in pre-exile Israel. By the NT period
the designation “prophet” applied only to people in whom few of the characteristic features of the pre-
exilic prophets were visible.
The post exilic prophet’s lack the vigor and idea of their predecessors Trito- Isaiah, Obadiah,
Haggai, Zechariah, Malachi, Joel and Jonah are the post exilic prophets. The post exilic prophets
generally took a more optimistic view of Israelis destiny than the pre exilic prophets. Prophets like
Haggai and Zechariah show their concern for rebuilding the destroyed temple and Malachi also expresses
hide concern for the temple.156 Their special interest in the temple, in the law and in cultic matters cannot
be seen in the pre exilic prophets. Prophecy disappeared from among the Israelites in the last two
centuries BCE during which wisdom and apocalyptic writers continued the traditions inherited from the
152
153
William A Vangemeren, Interpreting the ...
154
Sabastian Kizhakkeyil, The Twelve Minor Prophets: … 73.
155
John Barotn, “ Prophecy The Anchor Bible Dictionary, (New York:Double Day, 1992)489.
156
Sabastian Kizhakkeyil, The Twelve Minor Prophets: … 29.
prophets. Following God’s judgment, Haggai and Zechariah encouraged God’s people with the good
news that God was again present with them. They challenge Gods people with Zeal in seeking his
kingdom157
the Babylonian invasion had happened and all false hopes of prevention had come to nothing,
prophets began to look beyond disaster to more favorable divine purposes for Israel, “ plans for
welfare and not for evil, to give you a future and a hope “ ( Jer 29:11). 158 Eventually even the theme of
selective judgment had away, and the role of the prophets came to be understood as one of comfort and
consolation for Israel and judgment only on her enemies. The post- exilic prophets preached
‘repentance’. In the period of post- exilic reinstruction, however prophets appear much more as teachers
whose role is to induce a change of heart and of conduct in the community now striving to repair its
national and social life.
6.Mission in Psalms :Missionary Psalms, Missionary Themes, Relevance of Psalms for Mission
Today
The Psalms the middle Book of the Bible, the largest Book in the Bible is primarily known as the
hymn book and the Prayer book of the Bible .The Psalms are alive with a burning devotion to God.
The book of psalms is also one of the significant books which are discussing emphatically the
universal mission of God. There are Psalms that is discussing about universal mission, call for
missionary activities among the nations, the call of God to all nations to praise God, the coming
messianic rule. bring hope of salvation to the nations are related to subject of Mission. The book of
Psalms shows the various missionary types, the missionary themes for mission today.
6.1. Different Types of Psalms
There are different kinds of psalms such as Complaint Psalms, Laments, Thanksgiving Psalms, Blessing
and Cursing, Hymns, Royal and Wisdom Psalms etc are discussed in the following passages.
6.1.1. Psalms of Complaining
There are more complaint psalms in the biblical Psalter than any other type. They provide the individual
or the community with the vehicle to speak to God in situations of distress. In complaint psalms
petitioners typically express the assurance that Yahweh will do what they have asked. 159
157
William A Vangemeren, Interpreting the ...
158
John Barotn, “ Prophecy The Anchor Bible Dictionary,.,, 489.
159
http://www.BibleStudyTools.com/Dictionaries/Backers-Evangelical-Dictionary/Psalms-Theology-of.html (Accessed on 6
/2/ 2016)
6.1.2. Psalms of Lamentation
This group generally includes 44, 60, 74, 79, 80, 83, 85, 90, and 137. These are basically prayers of the
community which has their life setting in their public worship meant for atonement and lamentation.
These community Psalms indicated trust and confidence in God. The arrangementative style recalling
promises of the past seeing the contrast at the present and thus leading to offering motives to win God’s
intervention.160
6.1.3.Thanksgiving Psalms
There are 20 songs which include 30, 32, 34, 40, 41, 66, 92, 116, 118, and 138. It is in this liturgical
event (fulfillment of oath 66, 107, 118 etc) that gives shape to these Psalms. The purpose of these psalms
were to give thanks for the experience of deliverance and giving praise for the same .psalms 4, 16, 23, 62
etc at times are called as psalms of confidence
6.1...4.Blessing and Cursing psalms
Whether the formula ‘blessed....in the name of Yahweh’ (Ps.118:26). The curse as the counterpart of the
blessing has its roots in the same thought world of magic and in the form of a ritual act was likewise
incorporated in the cult of the tribal confederacy of Israel. (Jid.5:23, Deut.27, 28).161
6.1.5. Hymns
The text of Psalms all in this category includes songs, Psalms, hymns, profession of faith and prayer
which had place in the first and second temple. Ps.3, 19, 29, 33, 100, 103, 104, 105, 111, 113, 114, 135,
145-150 excluding 147. At times two subgroups are also counted under this category. They are local
hymns of Yahweh or the enthronement songs (47, 93, 95 – 99) and Zion Psalms (46, 48, 76, 84, 87 and
122).
6.1.6.Royal Psalms
-Generally speaking 10 Psalms (2, 18, 20, 21, 45, 72, 89, 101, 110, 132) are classified under this
category. This type of Psalms related to the so called ‘ritual of kings’ or ‘the royal cult’ at the state
sanctuary. As per some the heritage of these psalms would traced back to the first temple and thus it
could be applied to ‘liturgical’ category of pre-exilic period, e.g. Ps.2. However this seems to deny
classification which is mainly derived from post-exilic times. (Enthronement of kings means the
coronation of king representation of king as God in the Pyramids made for him, in West Asian culture:
that Israelites adopted that culture, these psalms prove that).
6.1.7.Wisdom Psalms
160
Arthur Weiser, The Psalms A Commentary (Philadelphia: The Westminster Press, 1962), 40-42.
161
This group includes alphabetical Psalms (9, 10, 25, 34 etc) which have fixed formal structure. Psalms of
this type exhibit stylistic forms and techniques commonly employed in wisdom literature. There are
proverbial sayings ( 127 ; 133 ), acrostics ( 34 ; 37 ; 112 ; 119 ), "better than" comparisons ( 37:16 ;
Psalms 119:72 Psalms 119:103 Psalms 119:127 ), rhetorical questions ( 119:9 ), "beatitudes" ( 1:1 ; 112:1
; 119:1-2 ; 128:1 ), personalized reflections on life ( 37:25-26 ; 35-36), comparisons with the realm of
nature ( 1:3-4 ; Psalms 37:1-2 Psalms 37:20 ; 128:3 ).162
6.2.Use of Psalms in Worship in Ancient Israel
The Psalter has been called ‘the hymn book of the Jewish Church’ and that with some
justification, for it contains various features which point to the cultic use of the Psalms in the worship of
the temple and especially in the synagogue service in late Judaism. The Psalms were important part of all
the services of the temple; the Psalter became the liturgical hymnal of the Israelites worship included an
appointed psalm for each day of the week. On the first of the week, Psalm 24 was being in remembrance
of the first day of creation. Psalm 48 was sung on the second day, Ps. 82 on the third, Ps. 94 on the
fourth, Ps. 81 on the fifth, Ps. 93 on the sixth; and Ps. 92 on the Sabbath. After the sacrificial offerings,
Ps. 105: 1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel Psalm (Ps
113-118; 120-136-146-148) were sung during the offering of the paschal lamb at the Passover feast.163.in
these ways the book of Psalms are very much related and unavoidable part to the Israel people’s life.
6.3.The significance of psalms in the Christianity
Among the other books of the Bible the Christian community found the easiest one to approach in a
direct and personal way is the book of psalms. Arthur Weiser writes “The writers of Christian hymns
have drawn many versus from psalms the unlimitedly at all times, and especially in the age of the
reformation, so that in this way their sentiments and ideas continue to live in the Christian community
alongside the individual Psalms or portions of Psalms used liturgically in public worship”.164
6.4. Mission significance of Book of psalms.
God's Missionary Purpose Revealed in the Psalms.Roger, E Hedlund opines the book of Psalms was
Israel’s book of worship yet this book contains some missionary elements. The Eastern Orthodox Church
tradition recognizes the missiological significance of liturgical worship. The theme of universality runs
through the book of Psalms. Israel’s primary liturgical source book has pregnant references to God’s
concern for his whole creation.165
162
http://www.BibleStudyTools.com/Dictionaries/Backers-Evangelical-Dictionary/Psalms-Theology-of.html (Accessed on 6
/2/ 2016).
163
“Psalms Titles,” Baker Encyclopedia of the Bible 1505.
164
165
Roger, E Hedlund, God and the Nations A Biblical Theology of Mission in the Asian Context (Delhi: ISPCK, 2008), 84.
6.5. Theology of psalms
It is not easy to delineate a common theology of all the psalms taken as a whole, because there is a great
difference among the psalms in respect to their time of composition, authorship, theme, literary style and
so on. The diversity of psalms turns out difficult to discover a specific theology for its collection.in
relation with mission some theological themes from psalms are discussed below
6.5.1 Yahweh, the Creator, The king – God of Nature, the God of Israel
Yahweh as the creator is the God of Nature. There is a frequent assertion that Yahweh brings
about all that happens in Nature, according to his will. Ecology and theology are inseparable. To live
under God’s rule is to live in partnership with all other species of creature and in partnership with the
earth itself (Psalms 8; 19; 29; 104; 147; 148). A number of Psalms emphasize God’s role as the Creator.
Psalms describe the mystery, wonder and majesty of God’s creation. There are Psalms known as creation
hymns which praise God on the account of His glory manifested in the creation and arrangement of the
universe. Several Psalms contain brief “creation accounts” (Psalms 74:12-17; 89:10-13; 104:3-10; 136:5-
9) describing Yahweh’s victory over the powers of chaos, the ordering of the cosmos, and occasionally
his consequent Kingship over the created world. The Psalms emphasize the aspects of power and
providence visible in God’s role as the Creator (Psalms 36:6-10; 65:10-14; 96:10-13; 104).166
The development of Kingship in Israel was a significant turning point for the history of Israel.
Though the King was the head of Israel, Yahweh was seen as the King over Israel. The Psalms claim that
“the Yahweh reigns,” and “King” is the most prominent metaphor for God in the Psalms. All other roles
of God (warrior, judge, savior, shepherd, refuge, creator) are to be understood as a part of God’s role as
King.167
In the Psalms, Yahweh is called as the God of Israel (Psalms 41:13; 59:5; 68:8; 106:48). The
theological foundation upon which the Psalms are built is that Yahweh, the God of Israel, is the universal
Sovereign, who rules justly over all the earth. Loyalty to the God of Israel is abundantly illustrated in
almost every Psalms. Yahweh is the God of Israel and this designation ‘God of Israel’ binds Yahweh and
his people together inseparably.168
6.5.2. Aspects of Anthropology

In the Bible Old and New Testaments, there is hardly any group of texts so well suited for the
study of aspects of anthropology as the Psalms. The methodology however, must be carefully considered.
166
David G. Firth, “The teaching of the Psalms”, Introduction to the Psalms,( English: Apollos, 2005),160.
167
David G. Firth, “The teaching of the Psalms”, Introduction to the Psalms.,.165.
168
Jerald Praveen, “A search for a Theology of the Psalter”, Ebenezer Theological Journal, Vol 2/2(May 2013),9.
A striking feature of the Psalms is that they speak of the “human” in an absolute sense. “What can man
do to me?” asks the one praying in Psalms 56:11 and 118:6 “man” here is in absolute contrast to God, his
power, and the help that he gives, “men” are hostile powers, but without capacity. It is significant that
there are these two sides to the question. They are adversaries (Psalms 56:1; 66:12; 124:2), but at the
same time they are weak, vulnerable beings (Psalms 9:19; 18:17). In the presence of Israel’s God all
human capabilities, powers, and instruments of war are stripped of their strength. Men are worthless
beings, they puff themselves up, but they are unable to carry their plans through to completion.
Human beings are “flesh” that is is subject to attack, injury, damage, and decay. (Ps. 102:5; 38:3). The
human body is vulnerable and perishable. The hostile powers want to “eat up the flesh” of their victims
(Ps. 27:2) the way beasts devour their prey. The body “flesh” is weak and feeble when trouble and
sickness behalf it. Without Yahweh’s protective power the human “flesh” is subject to insecurity and
decay (Ps. 16:9-10). Humans are pitiable is their perishable existence in “flesh” Ps.78:39.169
6.5.3. The Poor and needy
There are various characteristic self designations of those who pray in the Psalms. Those who are
suffering from poverty and trouble call themselves “Poor and needy” (Psalms 40:17; 70:5; 86:1; 109:22).
F A. Rahlfs (1892). Rahlfs held that the “Poor” were a specific group among the Old Testament people
of God a party of committed followers of Yahweh. The interpretation of the poor as a party or a group
did not win continuing acceptance. The “poor” are those whose troubles drive them to rely on Yahweh
alone. Persons who seek refuge in Yahweh are being persecuted and ridiculed. They wrestle with death,
with the accusation of sin, and with evil powers. In all this they rely wholly on God and wait for his
judgment for his aid and for improvement in their lot. The “poor” are those who wait, who have nothing
in themselves, and hope to receive everything from God. 170
6.5..4 Life and Death
The confession of faith expressed in the prayers of the Old Testament is concentrated in the
exclamation, “with thee is the fountain of life” (Ps. 36:9). Yahweh is the origin of all life. He is “the God
of my life” (Ps.42:8). Life is not a power that proceeds from itself or is grounded in itself. Those who
offer their prayers in the Psalms know that they are “absolutely dependent” on Yahweh. All life comes
from him. The place where Yahweh is present is designated as the “source of life”. Neither of these
belief that all life comes from the deity and that the cultic site is the “source of life” is a distinctively
Israelites concept.
The event of deliverance from death is mentioned especially in the “thanksgiving songs of the
individual” in Ps. 56:12-13 the one praying expresses the intention to fulfill his or her vow to offer
169
Jerald Praveen, “A search for a Theology of the Psalter..,145.
170
Raymond B.Gillard, An “Introduction to the Old Testament, (Michigan: Zondervan Puublishing House,1994),229.
thanks, introducing in this way the confession. This life is characterized by one’s conduct in the presence
of Yahweh Ps. 118:17 cried out. I shall not die, but I shall live, and recount the deeds of the Lord. The
context in Psalms 118 shows clearly some death by Yahweh’s intervention.171
6.6. Missionary psalms and mission Themes
A number of Psalms have a distinctly missionary content. Missionary psalms are 2, 29, 33, 66, 67, 72,
87, 96, 98, 117 and 145. This all Psalms contains the Mission work of God. In addition to that a number
of Missionary themes are found throughout the book of Psalms that are discussed in the following
passages.
6.6.1. False Religion
A number of Psalm’s ridicule the idea of idolatry. A classic example of this scorn if found in Psalms 135.
“The idols of nations are silver and gold, the work of men’s hands. Idolatry is rejected as false religion.”
Other example found in Psalms 31:16, 96:5, 97:7-9. All being are summoned to the worship of Yahweh,
who alone is the worthy of the adoration of all peoples.
6.6.2. The Nations
In the Psalmist’s understanding Israel is above the gentiles in other words gentiles are subordinated to
Israel. While this is one aspect of understanding the nation there is another aspect side by side that shows
all universal approach i.e. found in 47:8; 82:8 where god of Israel is considered as reigning over the
nations. God is sovereign is not God of Israel alone but God of other nations also. There is also reference
in psalms which indicates that God’s eyes watch and test the children of men in general. This is also a
universalistic approach. References to the nations abound in the Psalms. David sang “I will extol thee, O
Lord, among the nation” (Ps. 18:49). In Psalms 22:27 David declares “All the ends of the earth will
remember and turn to the Lord, and all the families of the nations shall worship before him”. Here is a
great missionary vision which not merely acknowledges the universal reign of God, but also predicts the
conversion of the families of earth in a passage which reflects the promise to Abraham and anticipates
the great Commission. Psalms 47:7-9 affirms the rule of God over the nations. Psalms 2, 22, 72, 110
anticipates the ultimate coming of God’s kingdom upon earth as a truly universal phenomenon blessing
all nations and filling the whole earth with the glory of the Lord. These Psalms have a missionary
application. Then the “sinned against” in society will receive deliverance and satisfaction (Ps. 72, 74,
101, 145, and 146) in His Kingdom of justice and peace.172
6.6.3. Messianic Expectation
The Messianic hope of Israel is expressed in a number of the Psalms. Israel’s expectation of salvation
took unique form in the messianic hope. The messianic Psalms foreshadow the prophetic vision of the
171
Raymond B.Gillard, An “Introduction to the Old Testament...,231.
172
Roger E. Hedlund, Mission to Man in the Bible (Madras: Evangelical Literature Service, 1985), 85-87.
age of messiah. He is the one who fulfill Israel’s destiny. The Messiah is the centre of the Israelite, as
well as of the universal expectation of salvation. The Messianic hope does not exclude God’s concern
that the nations too may share in salvation. He who is Israel’s Messiah is also the Lord of whole earth.
His kingdom, the kingdom of Messiah, is a universal kingdom. Psalms 2 describe the Messiah’s rejection
and psalms 22 His suffering. Yet both indicate His ultimate triumph. Though He must suffer all the
families of the nation will turn to Him and accept His dominion.
Ultimately the lord will create a new people of God composed of the representatives of the nation of the
world who will come to acknowledge His Kingship. This hope centers in the Old Testament expectation
of Messiah.173
6.6.4. Israel’s Prayer and Universal Mission
The preservation and adaption of the Psalms can instruct us in the development of doctrine in Israel and
enable us to recognize how earlier texts absorbed later intuitions and grew with the religious evolution of
Israel. We shall investigate the two principle types of Psalms, the Hymns of praise and the Prayer of
Supplication.
Praise is the most essential or inherent reaction to life in the Psalms as well as among people throughout
the world. In the Old Testament the hymns of praise drew abundantly and profoundly from human
nature. This and other aspects of the hymns of praise will link up with the mission apostolate.
“Praise” we define as “a wondrous acclamation of God’s redemptive acts as these continue among his
people.” Praise begins with God’s action, not with the activity of the human mind or heart. God first
surrounded Israel with glorious deeds, bringing His people out of Egypt, caring for them in the desert,
entering into covenant with them on Sinai, leading them into “a land flowing with milk and honey.”
Praise is part of the cyclic energy of life, coming upon us like soothing rain and gentle snow, and
reaching upward again toward the heavens. Praise, is to be recognized as “wondrous acclamation of God
celebrated among His people.”
The prayers of supplication, is the most numerous in the Psalter, shares with the hymns of praise an
attitude of persistent and spontaneous faith. Because hymns offered Praise to God over the wonders of
life, they developed quickly and positively. Prayer of Supplication, on the contrary, reacted to God’s
absence. Prayer of Supplication, for their part, relied upon a theology of atonement, whereby guilt was
removed and innocence reborn, not by one person or group substituting for another, but by a common
bound of faith in God who is “merciful and gracious,. . . abounding in steadfast love and faithfulness”
(Exod. 34:6).174
173
Roger, E Hedlund, God and the Nations A Biblical Theology of Mission in the Asian Context (Delhi: ISPCK, 2008), 84-
96.
174
Donald Senior, C.P. Carroll Stuhlmueller, C.P. The Biblical Foundations for Mission (New York: Orbis Books, 1984),
110-136.
7. Mission in Book of Deutero-Isaiah and Jonah
The book of Deutero-Isaiah (Isa. 40-55) and Jonah illustrate two sides of the same coin. Jonah
symbolizes the people of Israel, who have perverted their election into pride and privilege. The booklet
does not aim at reaching and converting Gentiles; it aims, rather at the repentance and conversion of
Israel and contrasts God’s magnanimity with the parochialism of his own people. Deutero-Isaiah, on the
other hand particularly in the metaphor of the suffering servant, paints the picture of an Israel which has
already been the recipient of God’s judgment and wrath, and which now, precisely in its weakness and
lowliness, becomes a witness to God’s victory. The nations approach Israel and confess: “the Lord… is
faithful; the Holy One of Israel… has chosen you” (Isa. 49:7). Therefore this research paper is an attempt
to analyze the theology of mission in both the book of Deutero-Isaiah and Jonah and bring its relevant for
doing mission theology in present context.
7.1. A Theology of God
In the book of Jonah, God is the one God, the creator of the world and the Lord of history: “the God of
heaven, who made land and sea” (1:9). God is sovereign over and above all. God is not limited to one
country or to any one place but everywhere; no one can hide from God. When God asked Jonah to go
eastward to Mesopotamia, Jonah headed westward instead, thinking he could flee. But no matter where
he might go, there was no place in the universe where Jonah could escape the presence of God. Jonah
discovered that God was in the depths of the sea. Indeed, the sea and all that is in it as well as all of
nature obey God, its creator and ruler. For Jonah, God is a “gracious God and merciful, slow to anger,
and abounding in steadfast love” (4:2). God shows no partiality to any culture or nation or race or ethnic
group. God’s love encompasses all of humanity, not just the people of Jonah. God listens to anyone who
turns to him in earnest prayer.
7.2. A Theology of the People of God
The essence of the story of Jonah is that God’s people are not restricted to Israel. Those who speak of
God’s chosen people and limit the chosen to Israel have an inadequate theology of the people of God. It
is not sufficient to believe that God cares about and shows compassion for other “decent” people: God’s
love, care, and compassion extend even to the Assyrians, the deadliest enemies of Israel. It is important
to recall that the destruction of the northern kingdom of Israel took place in 722 BCE at the hands of the
Assyrians. From their power base in Nineveh, the capital, the Assyrians destroyed Israel and then
captured the elite and scattered them throughout their empire. Samaria was completely devastated. The

story of Jonah announces provocatively that even the ugly, savage, and brutal beasts called the Assyrians
fall within the care and embrace of a God who shows concern for their well-being.175
7.3. A Theology of the Land
The theology of the land presented in the book of Jonah is as revolutionary as the book’s theology of
God and God’s people. God’s activity and presence are not limited to one land. God could not be
confined or contained within the boundaries of the little land of Israel. Indeed, the exile stretched many
people’s concepts of the land.176 God could no longer be perceived as a tribal god contained within a
small geographic location. The psalmist celebrated God, the creator of the entire world: “The earth is the
LORD’s and all that is in it, the world, and those who live in it” (24:1). Some postexilic prophets did
express such a universal view, and even before the exile the prophet Amos expressed God’s concern for
other lands and other people.
7.4. Mission according to the Book of Jonah: Universalism
The missiology in the book of Jonah begins from God. It is very explicit that God is a missionary God
takes initiation for the mission in the context of Nineveh, the very attribute of God is exemplified in this
book. The term Missio-Dei brings forth a new sphere for a universalistic mission. Missio-Dei is an
essence of “God’s mission to the world and not the entirely of God’s work in the world”. The aspect of
the world or cosmos is the focal point of divine mission. The very idea here is that mission is understood
as something that being derived from the very nature of God. This in turn calls on Israel who is the
chosen nation of Yahweh all the more to reach out to other nations as the chosen representative of
Yahweh and thereby bringing salvation to other peoples. This mission nature of Israel is here represented
through the mission call to the person of Prophet Jonah.
7.4.1. Salvation Belongs to Yahweh: ‘Salvation belongs to Yahweh’ is the logo of a missionary’s
banner. In every chapter of the Book of Jonah, God’s deliverance reaches an individual or
group without regard to election or merit.177 In first chapter, divine deliverance reaches the
pagan sailors. God is constantly portrayed as taking unilateral actions throughout the book. In
second chapter, Jonah though unrepentant, is delivered from drowning by means of a great
fish. Because God is sovereign, He has the unilateral right to lavish compassion on whomever
He wishes. Thus, God is not limited by human misconceptions when He bestows such
175
The author of Jonah tackled one of the most difficult issues that faced the community. In many ways his message
intended to liberate God from the narrow theology of the day and liberate his people, the Israelites, from a tribal mentality that
produced arrogance, haughtiness, and presumptuousness. They needed to wake up to the fact that God is the God of all and
that they constitute but one small part of the people of God. God cannot be boxed in by such a closed and narrow theology.
176
The psalmist notes that the exiles cried out, “How can we sing the LORD’s song in a foreign land?” (Ps. 137:4). The
prophet Jeremiah’s response was that they should build homes in Babylon, get married, have children, and pray to God. He
even commanded the exiles to pray for the leaders of Babylon so that all could live in peace (Jer. 29).
177
J. M. Sasson, Jonah: A New Translation with Introduction, Commentary and Interpretation, AB, Vol. 24B, Doubleday
and Company, Inc., New York, (1990), 28.
compassion. In third chapter, the Ninevites who believed God and repented are spared. The
book stresses the “all nations” theme that is revealed in the Abrahamic Covenant (Gen.
12:3).178 In chapter Four, Yahweh works to deliver Jonah from his evil179 (Jon. 4, 6). Mission
is about God’s gift of deliverance or salvation for all people. The book stresses God’s
compassion and mercy toward those who do not know Him (Exod. 34:6).
7.4.2. Yahweh Responds to People’s Plea: God demands not only ‘inner’ spiritual renewal, but
also outward social transformation (3:10). The narrative shows that the sincere plea to
Yahweh is heard, no matter the ethnic or religious affiliation of the person praying. 180 This has
implications for dialogue, an aspect of mission. Prayer belongs in the fourth form of
dialogue.181 Mission is not only proclamation, for the dialogue of prayer may be a way of
mission. In his address to the Roman Curia after the World Day of Prayer for Peace in Assisi
in 1986, Pope John Paul II affirmed that “every authentic prayer is called forth by the Holy
Spirit, who is mysteriously present in the heart of every person” Christian and otherwise. 182
Since prayer is usually made according to faith traditions, it follows that the Holy Spirit is
present and active in the religious life of the members of other religious traditions. Because
the activity of the Holy Spirit is ordained toward Christ, in whom is centered the one plan of
salvation for all humankind, mission seeks to gather all these gifts and bring them together
under Christ as head (Eph 1,10).
7.4.3. The Confession of Divine Attributes: The fundamental aspect of mission in the narrative of
Jonah occurs in the confession of the divine attributes in 4: 2- “a gracious God and merciful,
slow to anger, and abounding in steadfast love, and repentant of evil.” Gracious Hannun is
used to Yahweh alone in the Hebrew Bible.183 Rahum (merciful, compassionate)184 derives
from rehem (womb) and refers to the tenderness that a mother feels for her child. Slow to
anger is literally “long in breath,” and derives from the observation that an angry person
178
Because this theme is the very reason for Israel’s existence, she had no right to withhold God’s light from other nations
on account of their barbarism. In other words, God does not sanction ethnocentrism and patriotism at the expense of
evangelism.
179
P. Trible, The Book of Jonah: Introduction, Commentary and Reflections, NIB, Vol. VII, Abingdon Press, Nashville,
(1996), 521.
180
P. Trible, The Book of Jonah: Introduction, Commentary and Reflections, 490.
181
http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_19051991_dialogue-
and-proclamatio_en.html John Paul II, Dialogue and Proclamation, no. 42. Dialogue of life, dialogue of action, dialogue of
theological exchange, and dialogue of spiritual experience.
182
http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_19051991_dialogue-and-
proclamatio_en.html John Paul II, Dialogue and Proclamation, no. 27.
183
D. N. Freedman and J. R. Lundblom, “hannan,” in Theological Dictionary of the Old Testament, G. J. Botterweck and
H. Ringgren, (eds.), Vol. 5, William B. Eerdmans Publishing Company, Michigan, (1974), 22-36, 24. The root hnn refers
to favour manifested by the aspect of the face or the eyes of a superior toward an inferior, especially when the favour
transcends the usual limits of law or custom.
184
T. B. Dozeman, “Inner-Biblical Interpretation of Yahweh’s Gracious and Compassionate Character,” JBL, Vol. 108, no.
2, The Society of Biblical Literature, Atlanta, (1989), 207-223, 218.
snorts and breathes hard and short. The word hesed,185 translated as “steadfast love,” actually
has no English equivalent. It represents the mutual bonds of loyalty and faithfulness of people
who have given or received unexpected acts of kindness. All these qualities point to
relationship between Yahweh and people based on grace and not on merit. The grace and
compassion of Yahweh, as unmerited gift, are universal.186
7.4.4. Divine Compassion and Love: Mission is rooted in divine compassion and love. Yahweh
originally made this confession of God-self in Exodus 34: 6 as the basis for forgiving the sin
of the golden calf (Ex 32) and renewing the broken covenant of Sinai. To evoke this
confession now in relation to the Ninevites means that the nations also live from the mercy of
God as much as Israel itself. Mission proclaims the compassion and love of God for all
people.187 The verse that follows Exodus 34:6 came up against the development of doctrine
during the exile and needed to be modified or understood properly. 188 Because by the time of
Ezekiel 18:2 and Jeremiah 31:29-30, Israel no longer accepted the notion of inherited guilt.
Further, the experience of exile and the realization of how profoundly Israel depended on the
free grace of Yahweh called for the substitution of ‘yet letting nothing go unchecked’ with
‘ready to relent from punishing.’ In the final analysis, God’s word to Jonah and the word of
mission may be phrased in the words of Ezekiel 18:32: “For I have no pleasure in the death of
anyone, says Lord God; so turn, and live.”189
7.5. Mission purpose of Deutero-Isaiah
In contrast to First Isaiah and other prophets who speak words of doom, Second Isaiah mainly speaks
words of comfort and consolation. Chapter 40 opens with the words: “Comfort, give comfort to my
people, says your God.” Because of the positive, uplifting tone of chapters 40-55, Second Isaiah has
been subtitled The Book of Consolation. Israel’s time of punishment for her infidelity to her covenant
with God is over. Second Isaiah portrays a God whose arms are reaching out to a disheartened people, a
God planning to bring about a new Exodus. In an attempt to encourage his fellow downhearted exiles,
often stress the following truths: God is all powerful. In contrast, all human flesh (power) is nothing; God
is the creator of the universe; saving Israel is a small matter; God plans to save Israel because he has a
mission for her, namely, to be a light to all the nations; God will raise up a suffering servant to save the
185
C. F. Whitley, “The Semantic Range of Hesed,” Biblica, Vol. 62, Fasc. 4, Institut Biblique Pontifical, Rome, (1981),
519-526.
186
T. B. Dozeman, “Inner-Biblical Interpretation of Yahweh’s Gracious and Compassionate Character,” JBL, Vol. 108, no.
2, The Society of Biblical Literature, Atlanta, (1989), 207-223. They impel Yahweh to enter into relationship with people and
to persevere in it despite their infidelity. In the words of Psalm 145:8- “The Lord is gracious and merciful, and abounding in
steadfast love. The Lord is good to all, and his compassion is over all that he has made.”
187
J. Barton and J. Muddiman (eds.), The Oxford Bible Commentary, Oxford University Press, New York, (2007), 594.
188
J.C. Okoye, Israel and the Nations: A Mission Theology of the Old Testament (Maryknoll: Orbis Books, 2006), 88.
189
P. Sprinkle, “Law and Life: Leviticus 18, 5 in the Literary Framework of Ezekiel,” JSOT, Vol. 31, no. 3, SAGE
Publications, London, (2007), 275-293, 277-279.
world. A unique feature of Second Isaiah is the series of four “servant songs” that speak about a
mysterious figure whose suffering for the sake of others’ sinfulness will restore integrity to God’s
people.
7.5.1. A Theology of the People of God
Spiritually speaking, they are deaf and blind (42:18). Although they should be serving God faithfully,
they refuse to see His mighty acts on their behalf or hear His words of comfort and encouragement
(42:20; 6:9-10). The Lord had graciously given them His law (42:21) on Mount Sinai (Exod.24:3; 34:29-
32), but they sinned against Him and refused to obey Him (Isa.42:24). God therefore hand His people
over to be “plundered and looted” (42:22), first by the Assyrians (10:5-6) and then by the Babylonians
(39:6). Jerusalem was destroyed by Nebuchadnezzar of Babylon in 586 B.C, and the Temple built by
Solomon was burned to the ground (2Kings 25:9). But in spite of the fact that the Lord’s hand of
judgment was heavy on His people, by and large they did not repent (Isa.42:25).190
7.5.2. God’s Merciful and Compassionate
Just as the Lord had introduced Himself generally as the Creator of heaven and earth in 42:5, so now He
introduces Himself specifically as the Creator of Israel (43:1). Although judgment is God’s last word for
all who persist in their sin (42:25), redemption is His message to sinners who repent (43:1). He is indeed
a ‘gracious and compassionate God, slow to anger and abounding in love’ (Jon.4:2). In choosing Cyrus
the Great, the Lord had called him by name (Isa.45:3-4). He would now do the same for Israel, and they
would become His (43:1). Informer days He had brought Israel’s ancestors thorough the waters of the
Red Sea (43:16; Exod.14:21-22) and the Jordan River (Josh. 3:14-17), and He was prepared to perform
similar miracles for His people again if necessary (Isa.43:2).191
7.5.3. Mission according to the Book of Deutero-Isaiah: Universalism
Most biblical scholars agreed that in Isaiah 40-55 the prophet envisioned the extension of salvation to the
nations. Jacob asserts that God’s election of Israel (in Abraham) leads of necessity to a missionary
duty.192 Volz argued that the prophet demonstrates a peculiar advancement in the biblical presentation of
God’s plan for the world. After describing Israel’s function as a passive witness to the nations, Isaiah
looks forward to “the eschatological turning point” at which time “the propagation of God’s kingdom
190
Ronald Youngblood, Themes from Isaiah (Ventura: Regal Books Publishing, 1984), 124. The tension between Israel’s
election and her worldwide witness reached a climax in Isaiah 40-55. In the year leading up to Isaiah’s prophetic ministry, the
nation of Israel often failed to live in accordance with her God-given function, i.e., serving as Yahweh’s servant nation. As a
nation she became characterized by covenant rebellion. However, Israel’s disobedient conduct was especially reprehensible.
As God’s covenant partner, God’s chosen nation had become like an adulterous wife.
191
Ronald Youngblood, Themes from Isaiah (Ventura: Regal Books Publishing, 1984), 125. Jacob Kvunkal and F.
Hrangkhuma (eds.), Bibile and Mission in India Today (Bombay: St. Pauls Publisher, 1993), 40-41.
192
Edmond Jacob, Theology of Old Testament (New York: Harper and Row, 1958), 217. Horizon of the election of the
people of Israel is the peoples of the world, in relationship to which as a whole the ‘individual’ Israel was chosen as a
technical term for the election of the people of Israel stands under the symbol of universalism. Donald Senior, C.P. Carroll
Stuhlmueller, C.P., The Biblical Foundation for Mission (Maryknoll: Orbis Books, 1984), 94.
should be carried out in an intentional and active fashion by Israel.” 193 Isaiah’s message was one of
centrifugal universalism, that Yahweh is the only God and that all nations must come to know him and it
is Israel’s duty to make God’s name known to the ends of the earth.194 The prophet teaches that Israel
will become a missionary to the nations of the world. Therefore the ‘Servant Songs” of Isaiah 40-55 may
be regarded a missionary high point of the Old Testament.195 Israel as model of the kingdom of God is
base for mission not the goal of mission. As looking to this missionary passage one must first consider
the meaning of the servant figure.
7.5.3.1. The Servant: Various interpretations have been offered as to the identity of the
servant.196 No doubt the second Isaiah is the most Messianic segment of Old Testament writings.
Drawing from the conclusions of recent O.T studies, Stuhlmueller finds that the servant is both a
collective personality and an individual messiah. According Rowley the servant is Israel, the
offspring of Abraham, called from the ends of the earth to serve Yahweh (41:8, 9). That servant is
blind and dumb (42:19); disobedient and unfaithful (42:22; 43:22), yet it the object of redemption
by Yahweh (43:1) called to be His witnesses (43:10; 44:8). The servant is one, endowed with
God’s Spirit, who brings justice to the nations (42:1, 6-7). Therefore, the servant is Israel (49:3),
or a representative to Israel (49:5), who is also sent to the nations (49:6); the remnant (49:22-26);
obedient (50:4-5); who suffers (50:6); Redeemer (53:3) whose death atones for the sins of others
(53:5-6; 10-12).197
7.5.3.2. The Mission: The mission of the servant is to mediate God’s revelation to humanity. This
mission is clearly one of taking the knowledge of God to the people who do not have the
knowledge. The fundamental purpose of Israel’s election was that she should mediate the
revelation of God to men “making known to all men the character and will of God.” The
servant’s mission is to bring forth justice to the nations (42:1, 4). This mission of establishing
justice God entrusts to Israel says Guiterrez but it is the Creator himself, according to (42:5), who
has acted and who will act again (42:9). Israel is part of his plan (43:10; 44:1, 21) which reaches
193
Paul Volz, Jesaja II, übersetzt und erklärt (Second Isaiah: Translated and Explained), KAT (Leipzig: A. Deichertsche
Verlagsbuchhandlung D. Werner Scholl, 1932) 24. Donald Senior, C.P. Carroll Stuhlmueller, C.P., The Biblical Foundation
for Mission, 98.
194
H.H. Rowley, The Missionary Message of the Old Testament (London: Carey Kingsgate, 1944), 50, could cite Isa.
45:21ff as one of several tests that supported this duty for the nation of Israel to reach out as a witness.
195
The four servant songs: First- (42:1-4); Second- (49:1-6); Third- (50:4-9); and Fourth- (52:13-15).
196
They include Isaiah himself or one of his contemporaries, Jehoiachin, Jeremiah, Moses, Uzziah, the Messiah, Cyrus, and
Israel. Is the servant to be understood in a collective sense or as an individual?
197
Roger E. Hedlund, God and The Nations: A Biblical Theology Of Mission In The Asian Context (Delhi: ISPCK, 2008),
119-121; George W. Peters, A Biblical Theology of Missions (Chicago: Moody Press, 1984), 123.
out to embrace all nations (43:8-9). For salvation to reach to all, God’s people must be bearers of
the light to the nations. The end result is truly universal.198
7.5.3.2.1. Israel’s mission is a God-appointed mission
God is explicit in His emphasis that He is the source and Originator of this mission. He created
Jacob, He formed Israel, He redeemed His people; He is the Creator and Redeemer, the Kind and
holy One of Israel. Over and over these phrases and designation recur. Israel is not a self-made
people, nor a nation of a self-appointed destiny; Israel is ‘the people whom I formed for myself
that they might declare my praise’ (43:21). Israel does not belong to herself but are peculiarly
God’s people for a uniquely divine mission and purpose. Her origin rests in God, even as her
destiny and purpose belong to God. He is the beginning and He must be the end of Israel. Israel
must place herself at the disposal of God and live for Him. He will not alter His choice nor will
Israel find rest and meaning in life until the nation will yield herself to God.199
7.5.3.2.2. Israel’s mission is a God-centered mission
God is the originator of the mission of Israel, so He is its center and content. The God centered
mission is evident from the continuous emphasis upon the sole Godhead of God emphasis upon
the sole Godhead of God: “I am the first, and I am the last; and beside me there is no God”
(44:6,8; 45:5, 6, 21). It should be noted that because of this fact, Israel was to have only one
temple. God presented Himself as the only Creator by whom and in whom the whole universe
exists. He is the only Redeemer. He combats idolatry by exercising severe judgment upon
idolatrous nations. He upholds before Israel His unchanging love, His assuring presence and
boundless promises. God appeals to the intellect and raises such questions as: ‘To whom then will
ye liken me, or shall I be equal?’ (40:18, 25; 46:5). He rules supreme in heaven and on earth. All
nations are under His control and judgment, and all must look to Him for salvation. None can
resist Him. Thus God confronts idolatry and the idolator and seeks to win us for Himself.200
7.5.3.2.3. Israel’s mission is a mission to the nations
Isaiah has some to the finest missionary texts of the O.T (40:5; 42:1, 6-7, 10; 45:22-23; 49:6, 26;
51:4, 5; 52:10, 15). Israel exists for the nations and finds true meaning only in world mission.
Though judgment upon unsubmissive nations and kings is implied and idolatry and irreligion are
not to be tolerated, salvation is to be for all mankind and is to be offered to all nations on equal
terms with equal privileges and blessings. In this great and glorious task Israel is to be God’s
198
The O.T rendering of the Great Commission is found in Isa. 49, wherein the servant is commissioned to go to the
Gentiles with God’s salvation: “I will also make you a light for the Gentiles, that you may bring my salvation to the ends of
the earth.” Roger E. Hedlund, God and The Nations: A Biblical Theology Of Mission In The Asian Context, 122-3.
199
George W. Peters, A Biblical Theology of Missions (Chicago: Moody Press, 1984), 123.
200
George W. Peters, A Biblical Theology of Missions (Chicago: Moody Press, 1984), 123.
instrument and mediator. This mission of Israel was not discovered by religious genius or selfish
ambitions and voluntarily assumed. It was divinely bestowed. The is the calling and purpose of
Israel. She is not to live to self and self-aggrandizement. Jacob, the sup planter, must give way to
Israel, the prince of God, and become God’s mediator between God and the nations of the
world.201
Mission according to Isaiah therefore, is not limited to the Jewish people. As we read the book of Isaiah,
we must keep in mind that we, too, are the beneficiaries of the salvation of which the prophet speaks.
However, the inclusion of the Gentiles in God’s plan of salvation does not exclude the Jews from
redemption or from a special place in God’s kingdom program. Regardless of our background or ethnic
origin, the new community in Christ is included in the promise of Yahweh’s salvation.
8. Mission in Synoptic Gospels
8.1. The term Synoptic and synoptic gospels
The word syn-optic is originated from the Greek word ‘sunoptikos,’ which is the synthesis of ‘syn’
(together) and ‘opsis’ (view), means “giving a common view” of the Gospel story.202 According to Jose
Maniparampil the similarities are mainly in three majors areas: the content, order of the narratives and
the style or language.203 These three gospels have a great deal of material in common and often they
present their material in the same order.204 Synoptic Gospels are presenting the story of Jesus under the
same Chronological out line: the period of preparation, ministry in Galilee, ministry on the way to
Jerusalem, and the death and resurrection of Jesus in Jerusalem.205
8.2. Mission of Jesus in Gospel of Matthew

The missionary discourses, Great Commission and the teachings of parables, are general talking
about the mission significance of the first Gospel. Scholar’s opinion is that Mathew is written mainly for
Jewish Peoples and Matthew portrayed Jesus like a royal figure from the genealogy of David, the king of
Israel. So the messianic mission is the prime focus of Mathew’s Gospel.
8.2.1. Terminology of Messiah
201
George W. Peters, A Biblical Theology of Missions, 123; Walter C. Kaiser Jr. Mission in the Old Testament: Israel as a
Light to the Nations (Hyderabad: Authentic Books, 2000), 55-56.
F. V Filson, “Gospel,” The International Standard Bible Encyclopedia, edited by George W. Bromiley, Vol-2
202
(Michigan: WBE Publishing Company, 1970), 532 (532-536).

203
Jose Maniparampil, Synoptic Gospel (Bangalore: Claretian Publications, 2004) 85.
204
H. Joseph Lalpakmawia, Jesus in the Synoptic Gospels (Kolkata: SCEPTRE, 2013)17.
205
D. Edmond Hiebert, An Introduction to the New Testament (Georgia: Gabriel Publishing, 2003) 161.
The term Messiah, a Gk. form of the Heb. messiah, denoting an anointed person. Hebrew
hammasiah (Aram messiah), “the messiah,” is usually translated as the Christ.206 The idea of a coming
Messiah was widespread among the Jews, the origin and character of the coming Messiah was not clear
understood. Different groups tended to visualize a Messiah who would be conducive to their own texts
priestly groups. Like Qumran in priestly terms, nationalist groups in political terms. In determining the
approach leaned heavily toward hope of a coming political leader who would deliver the Jewish people
from the oppressive Roman Yoke.207
8.2.2. Messianic mission of Jesus

The expression “Son of David” occurs on various occasions in the gospel. Matthew’s birth narrative
concentrates on homage fit for a king (Matt 2) and the triumphal entry into Jerusalem refer to the kingly
scene. Mathew reports that Herod’s Jewish counselors were able at once to tell him that the Messiah was
to be born in Bethlehem (Matt 2: 3-5). More over Mathew says ‘you are the Christ, the son of the living
God’ (16: 16).
Mathew substitutes the kingdom of God with that of Kingdom of heaven. The Jews used heaven in
place of the Holy name. Kingdom of God is an expression in the gospels. In the Old Testament the idea
is formed through the prophets and it appears only in a few literatures. 208 Matthew particularly
concentrates Jesus teaching about the kingdom of God like the other gospels In the Matthew gospel Jesus
moves into Galilee (4:12-17) to inaugurate his kingdom ministry and presses his message home by
proclamation, teaching and healing. The full consummation of Christ’s redemptive work the full
experience of God’s rule through him awaits the Parousia. 209 . In the Matthew Gospel Jesus send to
disciple to preach about the kingdom of heaven and heals the sick people. Through the parable He has
reveal the mystery of the kingdom of Heaven.
In Matt 21: 31 of Jesus says ‘the tax collectors and the harlots go into the kingdom of God before you,’
addressed to the religious leaders of Jews. This pointing to the Jewish people to point out the need of
repentance in their life. At the same time the present tense shows the present reality of the kingdom and
the whole statement vividly contrasts the conception of the kingdom held by Jesus with that of the
religious leaders. Those whom the latter despised as social outcasts were already becoming members of
206
Marinus De Jonge, “Messiah,” Anchor Bible Dictionary, edited by David Noel Freedman (New York: Doubleday,
19992), 777.
207
Donald Guthrie, New Testament Theology (India: Intervarsity Press, 1981), 238.
208
O.E. Evans, “Kingdom of God,” The Interpreter’s Bible Dictionary, edited by George Arthur Buttric (Nashville:
Abingdon Press, 1962), 17.
209
Donald Senior and Carroll Stuhlmueller, The Biblical Foundations for Mission.233,236
the kingdom. Since the saying must be related to the ministry of Jesus, it is a further indication that he
was maintaining that the kingdom had already begun. 210
8.2.3. Jesus’ Death is Messianic
Jesus’ death was not an event that was merely the result of human forces, it was part of the divine
purpose of things and it was God’s affair. That Jesus’ death is an essential part in his messianic mission
is made more explicit in John than in the synoptic. John makes it clear that Jesus’ death is not merely an
event in history, it is also a deliberate redemptive act of Jesus; he is the good shepherd who laid down his
life (psyche) for his sheep (John 10: 11, 15, 17).211 If it were not within his messianic mission, no one
could take his life away from him. His death is a deliberate net of laying down his life; this is a charge
he has received from his father (John 10: 18212.The giving of his life is the objective for which Jesus
came; the consummation and the purpose of his messianic mission are embodied in the laying down of
his life. It is death will not be merely the result of external forces coming to an unfortunate and tragic
climax; it is rather the realization of the very purpose of his mission the highest manifestation of his
entire life of service to God and humanity.213.
8.2.4. Jesus Gentile Mission
Matt 4:24-25 His news spread all over Syria and people brought to him all who were ill with
various diseases, demon possessed all these problem He solved and gave them happiness in their life.214
Jesus is warning that Jews would be shut out of the kingdom because of their unbelief while others
from all parts of the world would enter (8:10-12). The prophecy that messiah would declare judgment to
the Gentiles and that Gentiles would hope in Him (12:18-21) Only Mathew relates a parable spoken by
Jesus during passion week which clearly indicated that the Jews, because of their unbelief, would be
supplanted by other who were faithful (21:33-43). Mathew expresses his exclusive gentile interest in
4:24,25 where it is found that Jesus’ fame spread throughout all Syria and a great multitudes of people
followed Him from Galilee, Decapolis, Jerusalem, Judea and from beyond Jordan. It demonstrates the
following of people from Jews and Gentiles. Following signifies the discipleship in Gospels.215 Jesus did
ministry among His people and to the gentle. The Great Commission was not limiting with the particular
people group instead to all the people there is not Jewish and gentiles so His mission is to all the
humankind.
8.3. Mission of Jesus in Mark
210
Luke 22: 20 has the same words in a famous Lukan “non-interpolation.”
211
212
George Eldon Ladd, Op. cit., 186-187.
213
It has been argued that the cause of Jesus’ death was nothing external but was a deliberate act of his will. See, J.
Wilkinson, ET, 33 (1971-71), 107.
214
Eckhard J.Schnabel, Early Christian Mission Vol.1., 327-33.
215
D. Edmond Hiebert, An Introduction to the New Testament ; 46.
Most of the early Christian tradition says Mark wrote from Rome. The New Testament scholars believe
that Mark is the Gospel which was written first. Many indications in the text point to Mark's having
216
written for Gentile readers originally, particularly Romans. Mark had a practical purpose for
presenting this Gospel. The biographical material he chose to include and omit suggests that he wanted to
enable his Christian readers to endure suffering and persecution for their faith effectively. To do this, he
recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus.
Mark portrays Him as a servant who has come to do His Father's will. 217
8.3.1. Jesus mission as service

The key to understanding the message of this Gospel is 10:45: "For even the Son of Man did not come to
be served, but to serve, and to give His life a ransom for many." Mark portrays Jesus as the Son of Man
came not to be served but to serve .This verse provides the unique emphasis of the book, Jesus' role as a
servant, and general outline of its contents. First, the Son of Man came. That is the Incarnation. The Son
of Man was God incarnate in human nature. His identity is a major theme in this Gospel, as it is in all the
Gospels. Second, the Son of Man did not come to be ministered unto, but to minister. That is service.
This Gospel also has much to teach disciples about service to God and to our fellow men. Third, the Son
of Man came to give His life a ransom for many218.
8.3.2. Suffering servant’s mission
Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the
Servant of God. Jesus was, of course, by nature the Son of God. He is, and always has been, equal with
the Father, because He shares the same divine nature with the Father. However in the Incarnation, Jesus
became the Servant of God219. The hope for a divine Servant of God was an Old Testament revelation.
Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many
other prophets spoke of Him too.
In the New Testament, the Apostle Paul expounded the significance of Jesus becoming the Servant of
God more than any other writer. His great Kenosis passage, in Philippians 2, helps us grasp what it meant
for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not
cease to be God, but He poured Himself into the nature and body of a man. This limited His divine
216
Irenaeus, and Clement of Alexandria.
217
The Nelson Study Bible, p. 1665.
218
Donald Guthrie, New Testament Theology … 238.
219
Eckhard J.Schnabel, Early Christian Mission Vol.1., 327-33
powers. Moreover, He submitted Himself to a mission that the Father prescribed for Him that constrained
His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.220
8.3.3. The nature of Jesus service.

When consider first the nature of Jesus' service the second person of the Trinity became a servant to
create a gospel, to provide good news for human beings. This good news is that Jesus has provided
salvation for humankind. To provide salvation, the eternal Son became a servant. Whenever the Bible
speaks of Jesus as a servant it is always talking about His providing salvation. Mark began by citing
Isaiah, who predicted the Servant of God (1:3; cf. Isa. 40:3). The quotation from Malachi in verse 2 is
only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old
Testament.30 Isaiah pictured one who would come to accomplish God's purpose of providing final
salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction,
until in chapter 53; Isaiah depicted the Servant's awful sufferings. This chapter is the great background
for the second Gospel, as Psalm 110 lies behind the first Gospel.
The picture of the Servant suffering on the Cross is the last in a series of pictures that Mark has given us.
He also shows the Servant suffering in His struggle against the forces of Satan and his demons. Another
picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the
Servant suffering the dullness and misunderstanding of His own disciples. These are all major themes in
Mark's Gospel that have in common the view of Jesus as the Suffering Servant.
When Jesus began His public ministry, He announced, "The time is fulfilled" (1:15). The person whom
Isaiah and the other prophets had predicted had now arrived. God had drawn nearby becoming a man. He
had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what
had ruined man and nature. He would provide good news for humankind, and He would return one day
to establish His righteous kingdom over all the earth in grace and glory. The Cross was the focal point of
Jesus' service. "Jesus" was His human name. "Messiah" was the title that described His role, though most
people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in
Mark's Gospel.221
8.3.4. The Characteristics of Jesus' Service

In addition to the nature of Jesus service, we also need to consider what Mark teaches about the
characteristics of Jesus' service. Jesus' sympathy with sinners stands out in this Gospel. Mark recorded
220
221
Eckhard J.Schnabel, Early Christian Mission Vol.1., 327-33
no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those
who pretended to be righteous but was really unrighteous. He was hard on them because they ruined the
lives of other people. 222 . Sympathy comes from suffering. We have sympathy for someone who is
undergoing some painful experience that we have gone through. It is hard to sympathize with someone
whose experience is foreign to us. Sympathy comes from suffering, and it manifests itself in sacrifice. It
involves bearing one another's burdens. Jesus' sympathy for us sinners arose from sharing our sufferings,
and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens
of others, it was Jesus (10:45).223 The wedding feast prepared (2:19); the seed already planted (4:3-9, 26,
and 30), they are earnestly invited to repent (1:15) and to devote themselves totally to the mission of the
kingdom (1:17; 8:34)
8.3.5. Mark’s Perspective of Gentile Mission:

Mark portrays Jesus as a servant and provides a Christological basis for Christian mission. Mark’s
gospel carries a strong emphasis on preaching..224. Mark emphasizes the acceptance of the Gentiles and
the Gentile mission. (13:10).225 One way of Mark’s affirmation to the universal aspect of mission is the
geographical dimension of his narrative. In Mark Jesus’ ministry takes place in Galilee, a region of
mixed Jews and Greek population and other foreign elements. Jesus kingdom ministry on both sides of
the lake of Galilee – one predominantly Jewish and the other Gentile- is Mark’s way of depicting the
church mission as inclusive of both Jews and Gentile.226 Gentile mission of Jesus is another attraction of
Mark’s Gospel. Mark himself was a Gentile Christian and therefore highly interested in Gentile mission.
He shows how Jesus’ fame spread beyond Galilee and attracts Gentiles as well as Jews (Mark 3:7f).227
8.3.6. The Mission of Jesus in Luke Gospel
The gospel reflects his missionary interest. Luke relates the life and mission of the early Church to the
life of Jesus of Nazareth. It is a work of joy and salvation and reflects fulfillment of prophecy in Jesus
and a deep gratitude for Jesus who came “to seek and to save the lost” (19:10). The Lucan understanding
mission is holistic and liberative. For Luke the mission of Jesus was to uplift the marginalized and
concerned much to the non-Jewish communities. It is the gospel for whole world for forgiveness,
redemption and joy of salvation for all mankind such as pagans, Samaritans publicans and sinners Jesus
222
Brian Wintle, Synoptic Studies A Primer vol.2 (Bangalore: Theological Book Trust, 2010),31.
223
Donald Senior and Carroll Stuhlmueller, The Biblical Foundations for Mission (New York: Orbis Book, 1983), 12-14.
224
E.Hedlund.170.
225
E.Hedlund.172.
226
Donald Senior and Carroll Stuhlmuller.219.
227
Robert L. Thomas and Stanley N. Gundry, A Harmony of the Gospels (New York: Harper & Row
publishers,1978),313
while He was doing ministry He was sending out seventy disciples for the proclamations of the gospel
which only account found in the Luke gospel. 228.
8.3.6.1. A Universal Mission

Luke gospel portrayed the universal mission of Jesus .Luke himself was a gentile so he looks beyond the
narrow limits of contemporary Jewish nationalism and prejudice. He has mentioned the genealogy of
Christ beyond Abraham the father of the nations, he took from Adam the father of the human race and
the Christ is a ‘light for revelation to the gentiles’229. The universal gospel brings hope for the entire
world. The gentile people got mercy and compassion from Jesus. He draws on Jesus Jewish heritage to
present him to his readers, but his primary interest is not in Jesus as the fulfillment of the expectations of
the Jewish world. Rather, he wants to present Jesus as the one through whom God has achieved the
salvation which He has prepared ‘in the sight of all the people’ (2:31).230 The angel’s goodwill message
is directed to all the human beings (2:14). The centurion whose faith Jesus was commended. He said that
the faith of centurion which is unmatched in Israel itself (7:9). The great banquet signifies wider
participants because servants were sent into the roads and country lanes which Matthew has depicted as
highways. The salvation aspect is not bound within the Israel but it has open to all the people. When
Jesus healed the ten lepers the one Samaritan only went to Jesus and thanks Him after experiencing for
his healing of leprosy. The Great Commission is directed to all the nations (24:47). 231 The mission of
Jesus was universal in the Gospel of Luke there is no limit for Christ that He came in this world for all
human being.
8.3.6.2. Nazereth manifesto
Gospel of Luke is very significant because of its humanitarian and liberation concerns. The gospel
depicts Jesus speech contain a programmatic statement concerning his mission to reverse the destiny of
the poor. This mission orientation stands out clearly in the keynote passage of Luke 4:16-30.Jesus entire
ministry starts off with the ringing words of Isa.61:1, In Luke 4:18 says,
“The spirit of the lord is upon me because he has anointed me to preach good new to the poor. He has
sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the
oppressed, to proclaim the acceptable year of the lord”.
This word from the book of Isaiah become, in Luke’s gospel, a sort of manifesto of Jesus in his mission
This is the divine power that molds Jesus and gives force and direction to his ministry of liberation. Thus
228
M. Stephen, A New Mission Agenda: Dialogue, Diakonia and Discipling ., 16.
229
Allen C. Myers ed., The Eerdmans Bible Dictionary (Grand Rapids: William B. Ederdmans Publishing Company.
1996), 668.
230
Michael Fallon, The Gospel According to Saint Luke: An Introductory Commentary (Bangalore: Asian Trading
Corporation, 1997),24.
231
F.F. Bruce ed. The International Bible Commentary (Michigan: Zondervan Publishing Company, 1986),1183.
for the Luke the concept of the spirit seals the kingship between God’s universal will to save, the
liberating ministry of Jesus, and the worldwide mission of the church. By this way he tells the gospel
story, Luke is able to base the scope and character of the church’s mission in the person and the ministry
of Jesus.
8.3.6.3. Jesus Mission toward Gentiles
Jesus limited his ministry to the Jewish contemporaries. He preached and healed among the people
those who are living in the Galilee, in synagogues and in the open. He preached and healed in Jerusalem
the Jewish capital but His mission was not limit within this boundaries. The Gospel writer report that
Jesus was relate with the non Jew also and on a few occasions commanded His disciples to engage in
missionary work among gentles. The gospel account tells that Jesus travelled and ministered in all the
surrounding areas in Mk 3:7-8 He preach in Galilee (Mk. 1:14), he visits the region of the Jordan river
and the territories of the Tyre and Sidon, Transjordan.
8.3.6.4. The Great Commission in the Synoptic Gospel.

The different renderings of the great commission recorded in the synoptic emphasis, but all for a
worldwide task. These different commissions were delivered by Jesus on different occasions during the
forty-day interval between his resurrection and ascension.232 Jesus carefully instructed his disciples and
prepared them for the mission. The first commission was given at the first meeting of the risen Christ
with his disciples. As recorded in Luke “Jesus charged the disciples with responsibility to witness to all
nations” (Luke 24:44-49). Mark’s gospel reports an appearance of Jesus to the Eleven. Jesus explained
his plan for a worldwide mission to “go into the entire world and preach the good news to all creation”
(Mk 28:14-15). The final commissioned is emphasis on Discipling all nations “go in make disciples and
teaching them to observe I have commanded” (matt 28:19-20).233 The rendering of the great commission
in Matthew is the most complete form of the commission found in any of the New Testament.
8.3.6.5. Scope of Great Commission.
The scope of great commission means going evangelism. We need to take the gospel cross-cultural to
unreached people who have never heard the gospel. Cross-cultural evangelism to the unreached is our
232
. jose Maniparampil, synoptic gospel (Bangalore: claretian publications, 2004), 614.
233
. Roger E. Edlund, God and Nations (Delhi: ISPCK, 2008), 224.
highest priority. Jesus said that “before he would return, the gospel would first preach to every tribes,
tongue and people” (Matt 24:14). Therefore, the task is to be reaching the unreached people groups.
There as yet unpenetrated by the church of Christ, still to be evangelized. Jesus refers his disciples to the
world wide scope of God’s concern in Jerusalem, in all Judea and in Samaria and unto the uttermost part
of the earth. It is precisely task, the task of disciplining all the nations. Jesus does not merely include the
world wide. He distinguishes between different parts of the world. “Go ye into all the world” this passage
he divided that task into significant component.234
9. Johnnine Theology of Mission

9.1. Introduction
Gospels are very remarkable books in relation with mission. The four Gospels are the historical
accounts of Jesus ‘mission recorded by four people in different way. Gospel of John totally different
from the other three gospels Mathew, Mark and Luke. John the Apostle the author of Gospel of John also
penned down three epistles in the New Testament. Both the Gospel and epistles are expressed the
mission of God in a distinctive manner .When Gospel according to John picture the detailed historical
mission accounts of Jesus with His disciples, in epistle he is portraying the continuing ministry of Jesus
after His ascension with some practical lessons in the ministry of the church.
9.2. The mission significance in John’s gospel.

When studying the significance of missionary thought in the Gospel of John, there are four points to
note:
9.2.1. Missio Dei

In the Gospel of John, Jesus’ sending of His disciples into the world is understood to be a
continuation of His commission from His Father (about fifty times in John, the first time 3:17, esp.
10:16, 17:18,21 and 23, compare 14:31) and the sending of the Holy Spirit by the Father and Jesus (John
14:26, 15:26, Luke 24:49). For this reason, John uses the same word, ’to send’, (Latin :( missio) both
times. In John 17:18-23, Jesus says, “As thou hast sent me into the world, even so have I also sent them
into the world.” In John 20:21, He changes this phrase into a personal address, “As my Father hath sent
me, even so i send you.” In His prayer for the disciples of chapter 17, He reports to His Father that He
has given them God’s Word, and has prepared them to carry the message to the world. 235
234
. www. nehemiah teams.com/resource/articles/mission. pdf
235
Mlakuzhyil SJ, Initiation to the Gospel of Life: A Guide to John’s Gospel, 213.
Rengstorf argues, as an example that, that apostello is used to describe the authority with which
Christ fulfills his mission and pempo to affirm the participation of God in the whole process.236 We can
see John uses the verbs interchangeably. For example, in chapter 5 John alternates between pempo (5:23,
24, 30, 37) and apostello (5:33, 36, 38) without any clear distinction in meaning. Not only does John use
pempo and apostello to describe the Father’s sending of the Son, but he also uses these words to refer to
the Father’s sending of the John the Baptist (1:6, 33; 3:28) and the Holy Spirit (14:26; cf. 16:7). 237And
also the data concerning the sending of the son is found at the different places in the gospel where the
verb erchomai (“come”) is used to portray Jesus as the one who come in to the world on the authority of
the Father.238
The terminology of sending/coming/giving is uniquely employed by the apostle John in
characterizing the relationship between Christ and the Father. With this relationship, the Father is the
sender. As McPolin rightly states, the Father remains “the ‘mission centre,’ the source from which all
missions derive.”239
In 3:13-19 John emphasizes the “giving” (3:16), “sending” (3:17), and “coming” (3:19) of the Son. The
point stressed most sublimely in this cardinal passage of the gospel is that Christ is God’s messenger
comes to accomplish a distinct and unique mission.240
9.2.2. The Whole “World” as Object

John’s strong emphasis that Jesus is not only the Savior of the Jews, but of all peoples, and that
the disciples, as His ambassadors, were to preach the Gospel to all nations, becomes particularly apparent
when one observes all occurrences of the word “world.” 241
That Jesus’ commission is meant not only for Israel, but for the “world” is further developed by
the repeated insistence that Jesus’ significance in His offices (king, priest, prophet, Son of God, Christ,
sacrificial lamb), His properties (truth) and in the central imagery (bread, light) is intended for the whole
world. John emphasizes most often that Jesus is the “light of the world” (in Jesus’ description of Himself,
8:12, 9:5, similarly in 1:9, 3:19, 11:9, 12:46). Jesus says, “I am the light of the world: he that followed
me shall not walk in darkness, but shall have the light of life” (8:12) 242 John emphasizes repeatedly that
Jesus had come into the “world”—into the creation rebelling against God on the one hand, and all
236
K. H. Rengstorf, “apostolos,” in TDNT 1: 494. Cf.
237
William J. Larkin Jr. and Joel F. Williams, eds., Mission in the New Testament: An Evangelical Approach (New
York: Orbis Books, 1998), 210-211.
238
Larkin Jr., Mission in the New Testament: An Evangelical Approach…, 211.
239
McPolin, “mission in the Forth Gospel,” 114. Quoted by Martin Erdmann in his work called “Mission in John’s
Gospel and Letters” which edited in Larkin Jr., Mission in the New Testament: An Evangelical Approach…, 211-212.
240
Larkin Jr., Mission in the New Testament: An Evangelical Approach…, 212.
241
See “The Son of God, the Son, The Father, and the Son of Man” in George Mlakuzhyil SJ, the Cristocentric
Literary structure of the Forth Gospel (Analecta Biblica 117) (Rome: Pontifical Biblical Institute, 1987), 256-271.
242
Mohan Doss, ed., Led by the Spirit: Mission, Spirituality and Formation (Delhi: ISPCK, 2008), 196.
people, not just to Israel, on the other. “I came forth from the Father, and am come into the world”
(16:28). Jesus is the bread that comes from heaven, so that men may live eternally, for He will give His
body “for the life of the world” (6:51). 243
9.3. Mission of Jesus in Johnnine writings.

The best expression in John about the mission of Jesus is in John 10:10. “I have come that
they may have life, and have it abundantly”. Life and eternal life are a central theme in John 3. It is into
this world those sons of God came, that we may have life and have it in all its fullness and abundance.
“Elder brother Cain was an agent of death for his younger brother Abel” (1 John 3:12).244 Jesus the true
shepherd was killed by the false shepherds by the leaders of Israel. But this death is interpreted by John
as the offering of a sacrificial lamb and as the life giving self-gift to the true shepherd. For such was the
mission that Jesus had received from his Father. John presents Jesus as God’s functionary agent on earth,
who came to accomplish the Father’s work. He is the revealer of the Father and thus his identity is more
a missionary identity.245
9.3.1. Jesus the communicator of the truth and freedom.

Johnnine vision of the mission of Jesus is that, Jesus is the communicator of truth and
freedom. Jesus affirms, “If you continue in my word, you are truly my disciples, and you will know the
truth and the truth will make you free, and if the son make you free, you will be free indeed” (John 8:31-
36). John understood that because of our wrong doing. We prefer to remain in the darkness and hate the
light of the revelation. And the sin keeps us an enslaved. From this slavery only the son can make us free.
Jesus said to Pilate, “for this I was born, and for this I came into the world, to bear witness truth,
everyone who is of the truth hears my voice” (John 18:37).246He came to reveal and manifest the truth
about God and man, about life and its value. “The way, the truth and the life” (John 14:6). Jesus was not
only the word made flesh, but also the truth made flesh and freedom made flesh. In our world of
unfreedom and slavery, he alone can make us free.247
9.3.2. Jesus’ mission the manifestation of the Father’s love.
243
Mlakuzhyil SJ, initiation to the Gospel of Life: A Guide to John’s Gospel…, 224.
244
. Leon Morris, New Testament Theology (U.S.A: Zondervan publishing house, 1990), 251.
245
. www. Sedos.org/english/kallarangatt. htm
246
. www. nehemiah teams.com/resources/articles/mission. pdf
247
. L. Legrand, “ A Johannine mission”, Indian theological studies vol.XLIII/3-4(sep-dec,2006):258-259.
The most important aspect of the mission of Jesus according to John is, the gospel has been
known to the gospel of love. Jesus teaches and commands to his disciples to follow his new
commandment of love. Jesus came into this world to show his Father’s love to us and his love for the
Father. The most and famous phrase in Johannine writings is “God so love the world that he gave his
only son” (John 3:16).248 Jesus is the final and finest sign and expression of the heavenly Father’s love
for humankind, and Jesus mission was to manifest that love. “I do as the Father has commanded me, so
that the world may know that I love the Father” (John 14:31). This affirms that Jesus is the visible and
audible sign of the Father’s eternal and unconditional love for the world. According to John, the mission
in work of Christ is a “life at the service of life, truth, freedom, salvation, unity and above all of love for
humankind”. Jesus remained faithful to his mission and completed the work that his Father had given
him to do.249
9.3.3. Johannine understanding of mission of the church.

In Johnnine writings we see different approach to mission. An approach that unites better and more
intimately the mission of the church with the mission of Jesus. “As you have sent me into the world, so I
have send them into the world” (John 17:18), and “as the Father has sent me, so I send you” (John 20:21).
This highlighting the Johnnine vision that the mission of the church is nothing less, nothing more, nothing
else than participation in and continuation of the same mission that Jesus had received from his Father and
came into the world. In John’s gospel we see Jesus was always conscious about his being sent on a mission
by his Father. He was the apostle, the sent one. His one desire was to fulfill that mission. His heart was
always set on the accomplishment of the task that the Father had given him. These are some of the text of
John, where Jesus speaks about his being sent by the Father on a mission and a work.250
3:34 “He whom God has sent speaks the words of God”.
4:34 “My food is to do the will of him who sent me and to accomplish his work”.
5:37 “You do not believe him whom he (the Father) has sent”.
6:57 “the living Father sent me and I live because of the Father’.
7:29 “I know him, for I come from him, and he sent me”.
8:24 “I proceeded and came forth from God; I did not come on my own accord, but he
sent me”.
10:36 “Whom the Father has consecrated and sent into the world”.
17:4 “I glorified you on earth, having accomplished the work which you gave me to do”.
248
. Jacob kavunkal and F. krangkhuma, Bible and mission in India today (India: St Paul press, 1993), 128.
249
. www. boundless.org/2015/articles/gospel. cfm aceeed on 12/2/2016
250
. www. boundless.org/2015/articles/gospel. cfm. aceeed on 12/2/2016
Jesus the apostle of the Father constantly lies in the presence of the one who sent him. Such living in the
presence of the Father prepares him to do what the one who sent him to accomplish.251
9.4. Theology of mission and the Johnnine Epistles

The Johnnine Epistles have much in connection with the forth Gospel. First John presents a High
Christology. The letter is an invitation to share the fellowship in Christ, a relationship between believers
several themes appear and reappear in the first epistle. Its missionary purpose is specific: Christ is “the
expiation for our sins and not for ours only but for the sins of the whole world (2:2).”252
The immediate aim of the epistle was to deal with “a critical situation arising out of the preaching of a
distorted form of Christianity”253first century had experienced schism. A group within the church had
developed theories about Christ contrary to the received traditions. These views combined belief in Jesus
as son of God with popular notions of the spiritual world as pure and the material the material world as
evil.254
First John is addressed to the ongoing house churches. Second and third John seems to address individual
house churches and leaders. The house churches (located in and around Ephesus probably) were split in
to at least three groups: 1) Johnnine Christians committed to the apostolic gospel; 2) heretically inclined
members from Jewish background; 3) heterodox members from a Hellenistic/pagan background.
Problems were both theological and ethical. 255 In the midst of these problems John proposing the
theology of mission.
9.4.1. Koinonia
Koinonia is a rich theological term. It means our mutual sharing in Christ, as the Vine and
Branches (John 15). This is no sentimental, random collection of individuals but a mutual relationship, of
divine origin, of sharing on the human level. Koinonia is a nominative part of the Christian experience.
Evangelism in the New Testament is not individualistic, although the gospel is always personal. Tippet
251
. www. boundless.org/2015/articles/gospel. cfm aceeed on 12/2/2016
Hedlund, God and the Missions: A Biblical Theology of Mission in the Asian Context…, 181.
252
253
C. H. Dodd, The Johannine Epistles- The Moffatt New Testament Commentary (New York: Harper & Row,
1946): XXVII.
254
Hedlund, God and the Missions: A Biblical Theology of Mission in the Asian Context…, 182.
255
Stephen S. Smalley, 1, 2, 3 John. word biblical commentary vol.51. (Waco: word books, 1984), 183.
says, “Christians are not isolates.”256 The Christian convert does not stand alone; he stands as the part of
the Christian fellowship. If there is any validity at all in bringing men and women in conversion to
Christ, the corollary must also be valid, that convert must be incorporated in to congregations of
fellowship. “That which we have seen and heard we proclaim also to you, so that you may have
fellowship with us” (1 John 1:3). “The act of bringing men to Christ has to be consummated by their
acceptance of the new status and role of koinonoin the koinonia.257”
The significance of koinonia as the heart of the church and for mission to those outside the Church is
realized in the indigenous Christian movements now emerging in east and west. Traditional “church”
religiosity is less than appealing to our contemporaries in the post colonial, post –modern era.
10. The mission perspective of Luke-Acts: Jesus and universal Mission

10.1. The Mission of Jesus in Luke Gospel
The gospel reflects his missionary interest. Luke relates the life and mission of the early Church to the
life of Jesus of Nazareth. It is a work of joy and salvation and reflects fulfillment of prophecy in Jesus
and a deep gratitude for Jesus who came “to seek and to save the lost” (19:10). The Lucan understanding
mission is holistic and liberative. For Luke the mission of Jesus was to uplift the marginalized and
concerned much to the non-Jewish communities. It is the gospel for whole world for forgiveness,
redemption and joy of salvation for all mankind such as pagans, Samaritans publicans and sinners Jesus
while He was doing ministry He was sending out seventy disciples for the proclamations of the gospel
which only account found in the Luke gospel. 258.
101.1. A Universal Mission

Luke gospel portrayed the universal mission of Jesus .Luke himself was a gentile so he looks beyond the
narrow limits of contemporary Jewish nationalism and prejudice. He has mentioned the genealogy of
Christ beyond Abraham the father of the nations, he took from Adam the father of the human race and
the Christ is a ‘light for revelation to the gentiles’259. The universal gospel brings hope for the entire
world. The gentile people got mercy and compassion from Jesus. He draws on Jesus Jewish heritage to
present him to his readers, but his primary interest is not in Jesus as the fulfillment of the expectations of
the Jewish world. Rather, he wants to present Jesus as the one through whom God has achieved the
256
A. R. Tippett, “the florescence of the feiiowship.” Missiology 3/2 (1975): 131-141. Cited in Roger E.
257
A. R. Tippett, “the florescence of the feiiowship.” Missiology 3/2 (1975): 131-141. Cited in Roger E.
258
M. Stephen, A New Mission Agenda: Dialogue, Diakonia and Discipling ., 16.
259
Allen C. Myers ed., The Eerdmans Bible Dictionary (Grand Rapids: William B. Ederdmans Publishing Company. 1996),
668.
salvation which He has prepared ‘in the sight of all the people’ (2:31). 260 The angel’s goodwill message
is directed to all the human beings (2:14). The centurion whose faith Jesus was commended. He said that
the faith of centurion which is unmatched in Israel itself (7:9). The great banquet signifies wider
participants because servants were sent into the roads and country lanes which Matthew has depicted as
highways. The salvation aspect is not bound within the Israel but it has open to all the people. When
Jesus healed the ten lepers the one Samaritan only went to Jesus and thanks Him after experiencing for
his healing of leprosy. The Great Commission is directed to all the nations (24:47). 261 The mission of
Jesus was universal in the Gospel of Luke there is no limit for Christ that He came in this world for all
human being.
10.1.2. Nazereth Manifesto
Gospel of Luke is very significant because of its humanitarian and liberation concerns. The gospel
depicts Jesus speech contain a programmatic statement concerning his mission to reverse the destiny of
the poor. This mission orientation stands out clearly in the keynote passage of Luke 4:16-30.Jesus entire
ministry starts off with the ringing words of Isa.61:1, In Luke 4:18 says,
“The spirit of the lord is upon me because he has anointed me to preach good new to the poor. He has
sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the
oppressed, to proclaim the acceptable year of the lord”. This word from the book of Isaiah become, in
Luke’s gospel, a sort of manifesto of Jesus in his mission This is the divine power that molds Jesus
and gives force and direction to his ministry of liberation. Thus for the Luke the concept of the spirit
seals the kingship between God’s universal will to save, the liberating ministry of Jesus, and the
worldwide mission of the church. By this way he tells the gospel story, Luke is able to base the scope
and character of the church’s mission in the person and the ministry of Jesus.
10.2. The Mission in Acts of Apostles
The book of Acts is the depiction of the early church ministry and especially, the records of Apostle
Peter and Paul’s missionary journeys. The book of Acts records creative mission of the early church.
Thomas Rainers observe, the churches and evangelists in Acts had a well-planned evangelists and
missionary strategy. 262 Regarding this as Donald Senior says, the book of Acts is half of concerning
Paul’s mission and his ministry dealing with non Christian that important for a foundation example of
today church’s mission.263
260
Michael Fallon, The Gospel According to Saint Luke: An Introductory Commentary (Bangalore: Asian Trading
Corporation, 1997),24.
261
F.F. Bruce ed. The International Bible Commentary (Michigan: Zondervan Publishing Company, 1986),1183.
262
Cited by German Sailu, Paul’s missionary strategy in Athens and its relevant to the pluralistic context of the Chittagong
hill tracts, Bangladesh.(Kollom:NLBS,2009), Unpublished thesis
263
Donald Senior,C.P and Carroll Stuhlmueller,C.P ,the Biblical foundations for mission(Maryknool,New York:Orbis
Books,1984),
10.2.1. Great Commission and The Power of the Holy Spirit
The Great Commission appears in all the Gospels and in the Book of Acts. In Luke, Jesus tells the
disciples to preach repentance and forgiveness, and promises that they will have divine power. In Acts,
Jesus promises the disciples that the Holy Spirit will inspire them and they are to witness for God’s glory
to the world Luke 24:49.264The great commission, as recorded by Luke in Acts 1:8, also directly relates
the universal witness after the promised coming of the Holy Spirit. “The author of the Acts of the
Apostles must be regarded as the foremost interpreter of the work of the Holy Spirit in the Christian
mission. At the very outset he shows that the mission of witness is entirely dependent upon the coming of
the Holy Spirit in new power”265Thus we see the great commission in Acts 1:8 is the key text stating the
role that the Holy Spirit was to play in world mission. Holy Spirit becomes the “replacement” of the
person of Jesus in the community and Holy Spirit plays a more prominent role in Acts (42 times) than in
the Gospel (13 times). This burst of the Spirit demarcates the beginning of the new age, an age of Spirit
and fire (Lk.3:16), just as the Pentecost experience in Acts 2 will signal a new phase in the age of
salvation with the birth of the church.266
10.2.2. The Universality of Salvation in the Book of Acts
The universality of salvation is a major theme of Acts. Jesus' last words before his ascension declared
that his associates are to be witnesses "to the end of the earth" (Acts.1:8). The rest of the book depicts the
initial, labored steps in carrying out that directive. The second feature of the message of the universality
of salvation is that salvation is not limited to a particular culture and is not to be earned by observing
ethno-cultural religious rights and laws, even for Jewish. The Council of Jerusalem (Acts 15), under the
guidance of the Holy Spirit (v. 28), recognized that God makes no distinction (v. 9) and that salvation is
by grace through faith (vv. 9-11). This means that in addition to Jews, God accepts "the remnant of men
all the Gentiles who bear his name" (v. 17). Restrictions of place, ritual cleanness, race, and
commandments such as circumcision are not required by God for salvation. 267The third factor of the
universality of salvation is the responsibility to make it known throughout the world .Luke-Acts ends as
Paul, in Rome, proclaims "the kingdom of God and about Jesus that God's salvation has been sent to the
264
Floyd B.Simpson, great commission evangelism(Nashville,Tennessee:Church madia library program,1994),2,2.
265
E.W.Dillistone, “the holy Spirit and the Christian mission” in the theology of Christian mission ed by
G.H.Anderson(Nashville and new York:Abingdon,1961 ) pp,269-280. Cited by Roger E.Hedlund, God and the nations: a
biblical theology of mission in the Asian context(Delhi :ISPCK,2008),227
266
Open Albert Barnes, New Testament commentary, Bible CD software (Bible CD, Copyright 2002 .Publishing, Inc. 127 N.
Matteson Street PO Box 21, Bronson, MI 49028, bible@mail.com). This Power Bible CD is programmed by Brandon Staggs.
See bstaggs@hotpop.com.
267
Open John Wesley-note on the Old Testament and New Testament, Bible CD software.
Gentiles" (Acts 28:23, 28). 268 Thus, the good news, the gospel, of salvation reaches to the human
kingdoms of the known world.
11. PAULINE MISSION
St. Paul’s life was the life of a traveler. Like no other before or after him, one who bridged different
continents, cultures, and religion and created a new continuing reality Christianity as world religion.
Wrede mentions in his book Paul as second founder of Christianity.269 In the life of Paul Hellenistic,
Jewish, and Christian backgrounds have influenced much for the formation of his theology and mission.
Modern study of Paul has focused on his mission principally in terms of his life and work, while
consideration of that mission as an integral element of his thinking remains underdeveloped. 270These all
indicates that Paul is the greatest apostle or missionary of Christ par excellence.
11.1Background of Paul
11.1.1 Hellenistic influence
Paul was born and brought up in the Greco-Roman world, outside Palestine in the Hellenistic metropolis Tarsus in
Cilicia,271 and carried out his missionary work Primarily in Asia Minor or in Greece itself. Hellenism272 was
influenced by Judaism, and for centuries Judaism had been deeply influenced by Hellenism not only in the
Diaspora but also in Judea and Jerusalem.273 “Hellenism” has played an important role in the analysis of the
development of Christianity and of Pauline theology.274 Paul made his appearance in the Hellenistic cities as one
preacher among a number of wandering philosophers, Preacher, and miracle workers. It is thus not surprising to
find some points of contact with in the Pauline corpus with the traditions of these wandering philosophers.275
Paul evidently knew the popular Greek of the time and he wrote it well and he made use of ideas which
were current in the popular Greek philosophy of that day.
11.1.2 Jewish background
All Jewish theology including that of the Jewish Christian Paul proceeds from its basis in monotheism:
the one true God, the father of Abraham, stands over against the Gentile gods as the true and living
268
Adam Clark’s commentary, Bible CD software.
269
William Wrede,Paul (trans. Edward Lummis; American Uniterian Association, 1908),179. Cited in Udo Schnelle,
Apostle Paul: His Life and Theology translated by M. Eugene Boning (Michigan: Baker Academic, 2003), 25.
270
W. P. Bowers, “mission” dictionary of Paul and his lettersedited by Gerald f. Hawthorne, et al., (Illinois: Inter-varcity
Press, 1993), 608.
271
B. Varghese, Pauline Thought: An Introduction (Adoor: El-Shalom Publishers, 2008), 8.
272
Hellenism refers to Greek Culture especially that which was spread throughout the near east after conquest of Alexander
the Great. The word was first popularized by the historian J. R. Droysen in his Geschichte des Hellenismus (1836-43). He
derived the term from the occurrence of the Hellenists in Acts 6: 1. [E. M. Yamauchi, “Hellenism”, Dictionary of Paul and his
Letters, edited by Gerald F. Hawthorne, et. al. (Illinois: Inter-Varsity Press, 1993), 383.]
273
F. F. Bruce, “Paul the Apostle,” The International Standard Bible Encyclopedia, vol. 3 (Michigan: William B. Eerdmans
Publishing Company, 1986): 696-720. Cf. R. Alan Cole, Jr., “The Life and Ministry of Paul,” The Expositors Bible
Commentary, edited by Frank E. Gaebelein, vol. 1 (Michigan: Zondervan Publishing House, 1979), 560-562.
274
E. M. Yamauchi, “Hellenism”, Dictionary of Paul and his Letters, edited by Gerald F. Hawthorne, et. al. (Illinois: Inter-
Varsity Press, 1993), 385.
275
Schnelle, Apostle Paul: His Life and Theology…, 76.
God.276Paul mentions in his epistles, ‘I am an Israelite…the tribe of Benjamin (Romans 11:1), Roman citizen by
birth (Acts 22:25-28), a Jew (Acts 22:3; 21:39), and had followed the rabbinical training at the feet of
Gamaliel.277 According to Acts 22:3, he was sent to the great Jewish school under Rabbi Gamaliel in Jerusalem
and studied law and scripture (Pentateuch) in Synagogue.
11.2. The Apostleship
In every letter ascribed to Paul, with the exceptions of Philippians, Philemon, and the Thessalonians
correspondence (Cf. 1 Thess. 2:7), Paul is identified from the beginning itself as the “apostle” of Jesus
Christ (Rom.1:1; 1Cor.1:1; 2Cor.1:1; Gal.1:1; Eph.1:1; Col.1:1; 1Thm.1:1; 2Tim.1:1; Titus 1:1). Paul
employs the term apostle in two ways. First, in a solemn, official sense it refers to representative
spokesmen commissioned by the risen lord with responsibility to carry out the task of extending and
establishing the church under authoritative tradition (1Cor. 9:1, 5; 12:28; 15:5-11; Gal. 1:17; 1Thess. 2:7;
Eph. 2:20; 4:11). Second, Paul occasionally applies the term apostle in a nontechnical sense to those
“sent ones” who engage in pioneer church-planting ministry, as Andronicus and Junia apparently did
(Rom. 16:7), and to those who represent the churches in specific missions (2Cor. 8:23; Phil. 2:25
11.3. Conversion and Commission
In two major passages (Gal. 1:11; Rom. 1:1-5) Paul traces his own apostleship to the Damascus
Christophany. Here is the genesis of his mission and its defining movement. Galatians 1:11-17 is one of
the autobiographical accounts of Paul’s conversion and commission in the Pauline corpus (cf. Phil. 3:4-
11; 1Tim. 1:12-16). In Galatians 1:10-2:14 Paul defends his apostolic standing and authority.278
As a background to his conversion Paul first reviews his pre-Christian career as a persecutor of the
church of God (1:13-14; cf. Phil. 3:6; Acts 8:1, 3; 9:1-2). His persecuting activity arose from motives of
zeal for the Law and for God. Though God’s gracious election of Paul pre dated his birth (cf. Isa. 49:1;
Jer. 1:5) the historical turning point came with his effectual call as he neared Damascus (Gal. 1:15-16a).
The mission to whom he was set apart was to proclaim the gospel of God’s Son to the Gentiles (cf. Rom.
1:5) the non-Jewish world would be the sphere of his mission; the proclamation of justification by faith
in God’s Son would its task and content.
11.4. Pauline View on Mission
From the life and mission of Paul can be traced out Pauline views on mission as many. But present
researcher is giving importance on some views like: Mission as Establishing and Holistic Concern of
Church of God, Dialogue, Diakonia, Discipling, Inculturation and Contextualization etc. are respectively
following.
11.4. 1 Mission as Establishing and Holistic Concern of Church of God
276
Schnelle, Apostle Paul: His Life and Theology…, 70.
277
L. Legrand, "Building Bridges: Paul's Intercultural Identity," Indian Theological Studies XLVI, no. 2 (2009): 10
278
Larkin Jr., eds., Mission in the New Testament…, 67-68.
Paul’s mission was not narrowed only to preaching the gospel, but it included a demonstration of pastoral
care and concern. He was not satisfied with just planting churches, but constantly nurtured them with the
word of God through teaching, counseling, and writing letters of ethical exhortation.279 Schreiner also
supporting that, Paul was primarily a pastor who exercised leadership over his churches. Paul appointed
elders or overseers for that task (Phil. 1:1; 1 Tim. 3: 1-7; 5: 17-25; Tit. 1:5-9) after the churches where
established. Certainly Paul functioned in a pastoral role in his churches by visiting they were planted and
writing those letters to instruct, admonish and encourage them. 280 “Paul relied on the prayer of the
coming for the effectiveness of his ministry in establishing the church through the proclamation of the
Gospel (see Col. 4: 3-4; 2 Thess. 3:1).281
Visiting communities and revisiting communities 282and remaining with community were indispensable
means to consolidate them. Examples of remaining with the communities are numerous in the Acts: the
one year and a half at Corinth (Acts 18: 11); two years in Asia (19:10); three years in Ephesus (Acts
20:31); three months in Greece and Malta (Acts 20:3; 28:11); one week in Tyre and Pateoloi (Acts 21:4;
28:14); and some days in Caesarea (Acts 21:8-10).283
11.4. 2 Mission as Dialogue
In the pluralistic situation dialogical method is unique to share the gospel. In fact, dialogue stands for an
attempt to make harmony of religious pluralistic society to build up new relationship with people of other
faiths.284 Indian theologian Stanley Samartha emphasized that the dialogue between people of different
faiths should try not only to become more sensitive to the convictions, questions and hopes of others,
285
and also he says “Dialogue is Part of the living relationship between peoples of different faiths and
ideologies as they share in the life of the community.”286 The comment of Uppsala (Sweden) Assembly
of WCC Of churches in 1968 states as: “the meeting with men of other faith or of no faith must lead to
dialogue. A Christian’s dialogue with another implies neither a denial of the uniqueness of Christ, nor
any loss of his own commitment to Christ, but rather that a genuinely Christian approach to others must
be human, personal, relevant and humble.”287 Moreover, Dr. M. Stephen states that “What we would like
to form is a just community, which upholds peace, harmony and integration. Unity among people of
279
Kanagaraj, “The strategies of Paul the Missionary,” in Integral mission…, 163.
280
Thomas R. Schreiner, Paul Apostle of God’s glory in Christ: A Pauline theology (Secunderabad: OM Books, 2003), 38
281
Jose Varickasseril, SDB., “St. Paul, Builder of Christian communities,” Mission Today, XI/I (January-March, 2009), 4-
22.
282
See the three missionary Journeys of Paul in (Acts 13:1-14:28; 15:36-18:22; 18:23-21:16).
283
Jose Varickasseril, SDB., “St. Paul, Builder of Christian communities,”…, 15.
284
Eckhard J. Schnabel, Early Christian Mission: Paul and the Early Church (Illinois: Inter-varsity Press, 2004), 1393.
285
Eckhard J. Schnabel, Early Christian Mission: Paul and the Early Church (Illinois: Inter-varsity Press, 2004), 1392-
1394.
286
M. Stephen, A New Mission Agenda…, 125. Cited from S. J. Samartha, Courage for Dialogue (New York: Orbis Books,
1981), 13.
287
Stephen, A New Mission Agenda…, 125. Cited from S. J. Samartha, Courage for Dialogue (New York: Orbis Books,
1981), 2.
different faiths and having a life together on equitable terms (fairness) is to be entertained. Peace and
justice are inextricably linked and responsible community can be possible without these.”288
Paul was using dialogical289 method at Athens in the market place. This method was very common in
Athens.290 The council of Aeropause wanted to know whether Paul intended to introduce “foreign” gods,
deities unfamiliar to the Athenians. First, Paul pointed that he does not indented to introduce new gods to
the citizens of Athens but essentially proclaims the nature of the deity whom they already honor at the
altar with the inscription “to an unknown god” (Acts 17:23). Second he pointed out that he is not the
spokesman of a god seeking to acquire a piece of land to erect an altar or a sanctuary for the cultic
veneration of that god. He stated that the god whom he proclaims does not live in shrines made by
human hands (Acts 17:24) and does not need the festivals: his god does not need to be served, because he
is the creator of all being (Acts 17:25-26). Paul asserted that he is not applying for the admission of a
new deity to the pantheon of the city of Athens.291 This teaching was too new to them and too specific for
either the Epicureans or the Stoic. Among them some mocked; others put them off and said, “We will
you again on this matter” (V. 32).292 However, Paul’s dialogical method of approaching to Athens was
very much fruitful. It made them curious to hear more about what he preached.
Paul adopted dialogue as a better way of expressing positive attitude towards people of other faiths.
Further, he shares truth gospel and experience by listening and responding to them.293 Therefore, Paul
engaged in missionary activity on the street of Athens. Some Greek philosophers discussed with Paul
what he proclaimed (V. 18). He explains in his dialogue with philosophers and council members. 294
Dialogical approach towards other religions seems to be the more appropriate attitude particularly in
multi-religious context.
11.4. 3 Mission as Diakonia
Christian mission is a life of service, that all are called to serve. One can witness Christ by serving the
community. Romans 15:16 Paul uses sacrificial language of his ministry which he associates with the
collection (Rom. 15:31), and that Paul saw the collection as the fruit of the Aegean phrase of his
mission.295 In the ministry of Paul taking care of the poor and the collection for the needy was a major
288
Stephen, A New Mission Agenda…, 27.
289
This dialogical method meant in a general sence of “conversation” in which Paul takes up the themes and formulations
of his discussions Partners in the case of Acts 17, Hellenistic Philosophers.
290
Israel selvanayakam, ed., Biblical insights on inter-faith Dialogue (Bangalore: BTESSC, 1995), 10.
291
Schnabel, Early Christian Mission: Paul and the Early Church…, 1394. Cf. I. Howard Marshall, Tyndale New
Testament Commentaries – Acts (Michigan: William B. Eerdmans Publlishing Company, 1980), 281-291. Cf. Lloyd J.
Ogilvie, The Communicator’s Commentary – Acts (Texas: Word Books, 1979), 256-258.
292
Lloyd J. Ogilvie, The Communicator’s Commentary – Acts (Texas: Word Books, 1979), 258.
293
T. Swamiraju, Christian responses to plurality of religion (Bangalore: BTESSE, 2006), 44.
294
Schnabel, Early Christian Mission…, 1392.
295
Mark Laing, “the Pauline Collection for the “Poor” in Jerusalem: An Examination of motivational Factors Influencing
Paul,” Bangalore Theological Forum, XXXIV/I (June 2002), 89. Quoted from F. F. Bruce, “Paul and Jerusalem,” Tyndale
Bulletin, 19 (1968), 23.
emphasis, occupying much time and energy in the closing years of his ministry. In personally bringing
the collection to Jerusalem, Paul showed that he was even willing to sacrifice own life (Acts 21:13). In
taking of the collection in 1Corinthians Paul uses the following metaphors:
Charis: Partnership, Sharing, Fellowship;
Diakonia: Ministration, Service, Relief work;
Eulogia: Open-handedness, blessing, willing gift;
Leitourgia: Voluntary public service, priestly religious service;
Sporos: seed, seed-corn, resources.296
Moreover, the koinonia (fellowship/ sharing/ caring) is among the four non-negotiable characteristics of the early
church (Acts 2:42). Paul constantly insisted upon the need to share (Gal. 2:9; 6:10; 2Cor. 8-9).297 The
compassion, Koinonia, the liberation, justice and Eucharistic vision are inter-related.298 However, Paul has spent
his valuable time and energy for the service to people, that he understood mission as diakonia.
11.4. 4 Mission as Discipling
In the study of Paul’s missionary journeys, the evident fact that Paul often visited his disciples whom he had
evangelized his previous journeys. Paul is likely thinking of strengthening them so that they will be more effective
in their own preaching of the gospel and their Christian preaching.299
Chung in his article describes Paul’s mission method of discipling new method of new followers of Jesus
as one involving "impartation,”300 Here Harold W. Hoehner gives a meaning “to give part of, give a
share,”301from Liddell-Scott-Jones-Mckenzie Lexicon:
Means “to give part of, to give share,” as Greek cities shared in the use of a temple or shared in
the benefits of the constitution. It can also mean “to communicate”, is the sharing of information.
This word is used seven times in the LXX meaning “to impart”… or “to communicate”…. In the
NT the word appears five times …. It can be used of sharing spiritual things, as when Paul shared
a spiritual gift to strengthen the Romans (Rom. 1:11) or of sharing gospel (1 Thess. 2:8).302
296
Mark Laing, “the Pauline Collection for the “Poor” in Jerusalem: An Examination of motivational Factors Influencing
Paul,”…, 83-84. Cf. George Kudilil, ““Remember the Poor” (Gal 2:10): Paul, The Apostle of globalization,” Bible Bhashyam
XXVII/5(March 2002), 391.
297
Jose Varickasseril, SDB., “St. Paul, Builder of Christian communities,”…, 14.
298
M. Stephen, A New Mission Agenda: Dialogue, Diakonia and Discipling. (New Delhi: ISPCK, 2007), 134.
299
Chung, “Paul’s missionary Strategy: Making effective Disciples”…, 270-271.
300
Chung, “Paul’s missionary Strategy: Making effective Disciples”…, 270.
301
Hendry George Liddell, et al., Greek-English Lexicon (Oxford, UK: Clarendon, 1968), 1111. Cited in Michacl Chung,
“Paul’s missionary Strategy: Making Effective Disciples”…, 271.
302
Chung, “Paul’s missionary Strategy: Making Effective Disciples”…, 271. Cited From Herold W. Hoehner, Ephesians
(Grand Rapids: MI, Baker, 2012), 626-627.
More over Dunn says Paul taught his disciples throughout his Letters with the intention of making
effective disciples.303 These are the concern of Paul, very clearly shows that Pauline view on mission is
also as making effective disciples through strengthening and helping them continuously.
11.4. 5 Mission as Inculturation

Inculturation is one of the patterns in which the pluriform character of contemporary Christianity
manifests itself. The concept “introduced by Pierre Charles, but it was J. Masson who first coined the
phrase in 1962. It soon gained currency among Jesuits, in the “inculturation.”304 It was accepted soon in
Protestant circles and contemporarily one of the most widely used concepts in missiological circles.
Aylward Shorter makes it more clear by saying “it is the process by which a particular people respond
to the saving word of God and express their response in their own cultural forms of worship
,reflection, organization and life305.
The Christian faith never exists except as “translated” in to a culture. It was an integral feature of
Christianity, in its infant stage itself. Lamin Sanneh rightly says that the early church,” in straddling the
Jewish –gentile world, was in born cross-cultural milieu with translation as its birthmark.”306 It should
therefore come as no surprise that is the Pauline churches Jews, Greeks, Barbarians, Thracians,
Egyptians, and Romans were able to feel at home.307
11.4. 6 Mission as contextualization
The word “contextualization” was first coined in the early 1970s, in the circles of the theological
education fund, with a view particularly to the task of the education and formation of people for the
churches ministry. 308 U. K. Pong identifies two major types of contextual theology namely, the
indigenization model and the socio-economic model. Each of these can again be divided in to two sub
types: the indigenization motif presents itself either as a translation or as an inculturation model; the
socio- economic pattern of contextualization can be evolutionary (political theology and the theology of
development) or revolutionary (liberation theology, black theology, feminist theology etc…). In what
follows, this broad definition of contextual theology will be used and its nature and qualities as
manifestation of a new paradigm highlighted.309
303
Cf. James D. G. Dunn, “Introduction,” in the Cambridge Companion to Paul (Cambridge: Cambridge university Press,
2003),1. Cited in Chung, “Paul’s missionary Strategy:…, 275.
304
David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Bangalore: CFCC, 2006), 561.
305
Aylward Shorter “Inculturation: Win or Lose the Future”,New Directions In Mission &Evangelization,3,edited by James A
Scherer&Stephen B Bevans,Newyork:ORBIS Books,1999,55.
306
Max Stackhouse, Aologia: Contextualization, Globalization, and mission in Theological Education ()1988), 58.
307
Bosch, Transforming Mission…, 562.
308
309
Culture is the one of the important element of people’s life, regardless of which part of the world they
belong to. The word ‘contextualization’ is most familiar in Christian missionary realm. Even it is facing
many criticisms from different biblical scholars yet it is highly practiced method in Christian mission. 310
David J, Boash pointed that mission as contextualization is an affirmation that God has turned toward the
world.311 As well as Paul had preached the Gospel with the understanding of the need to the Gentiles even
from the time of his call and therefore he called himself to be “an apostle to the Gentiles” (Rom. 11: 13) and “a
minister of Christ Jesus to the Gentiles” (Rom. 15: 16). However, his missionary commitment to the Gentiles was
merely a part of his universal vision.312 The ‘new creation’ Paul talks about irrupts not so much because of
Christian involvement history it comes about through Christ’s work of reconciliation (cf. 2Cor. 5: 1), that is,
primarily through God’s intervention. Paul had used this mission method in Athens.
11.5.Pauline Mission Practices

11.5.1. Close Contact with the Home Base.
Paul received his missionary call directly from the Lord and this was later confirmed by action of the
church in Antioch .The Holy Spirit directed the church to consecrate Barnabas and Paul for the work to
which He had called them. The church concurred, and after prayer and fasting sent the two men away
with its blessing. “Paul made Antioch his headquarters during his missionary carrier. His three
missionary journeys, which lasted less than fifteen years, were ended in Antioch. This shows the
closeness he had with Antioch church.”313
Paul was wise enough to see the importance of maintaining contact with Jerusalem church. On at least
five occasions he visited Jerusalem and each time he conferred with the leaders there. This became
increasingly crucial as the rift between the Jewish and Gentile branches of the Christian church widened.
On his last visit to Jerusalem he took with him a love offering from the Gentile churches of Macedonia
and Achaia. no doubt he hoped the gift would serve another purpose-to bring the two branches of the
church together in the bonds of Christian love. In this way he sought to ensure the success of his mission
to the Gentiles.”314
11.5.2. He Confined Himself to the Metropolises:
310
T. Swamiraju, Christian Responses to Plurality of Religion (Bangalore: BTESSE/SATHRI, 2006), 44.
311
Bosch, Transforming Mission…,
312
Jey J. Kanagaraj, “The Stratgies of Paul the Missionary” in Integral Mission: The Way Forward, edited by C. V. Mathew
(Tiruvalla: Christava Sahitya Samithi, 2006), 161.
313
Antioch was one of the three important cities of the Roman Empire, which had a large community of Jews, Greek,
Macedonians and local Syrians. Here only the believers were first called as Christians
314
J. Herbert kane, Christian missions in biblical perspective, (Michigan: Baker Book House, 1976), P.74.
Paul was an itinerant preacher. Paul also engaged in mission within certain strategic centers. He
frequently speaks of his mission as directed toward various countries and geographical region (Gal. 1:17,
21: Rom.15: 19, 23, 26, and 28). He concentrates on the district or provincial capitals, each of which
stands for a whole region: Philippi for Macedonia (Phil.4: 15), Thessalonica for Macedonia and Achaia
(1 These 1:7f), Corinth for Achaia (1 Cor 16:15; 2 Cor 1:1) and Ephesus for Asia (Rom.16:5; 1
Cor.16:19). These “metropolises” are the main centers as far as communication, culture, commerce,
politics and religion are concerned. “Paul’s active missionary career lasted twelve to fifteen years; yet in
that comparatively short time he succeeded in planting strong, thriving, autonomous churches in all four
of the provinces mentioned. So thorough was his work that at the end of this period he could write to the
Christians in Rome (Rom 15:19-24) 315
11.5.3. He Preferred to Preach to Responsive Peoples:
Paul was interested in results. Most of Paul’s preaching was done in the synagogues of the Roman
world, where he soon discovered that every congregation was divided into two parts: those who accepted
the Word and followed him, and those who opposed the truth and fought him. Former were made up
mostly of the proselytes and God-fearing Gentiles. The latter were Jews who listened to Paul as he spoke
and then they turned against him and raised a riot in an attempt to destroy him. (Acts 14:19).
On one occasion he said: “I have great sorrow and unceasing anguish in my heart. For I could wish
that I myself were accursed and cut off from Christ for the sake of my brethren, my kinsmen by race”
(Rom 9:2-3). But the spread of the gospel and the extension of the kingdom were of paramount
importance; and so nothing, not even his live for his own people, could be permitted to stand in the way.
He believed that every ethnic group has the right to hear the gospel and he would gladly preach it to
them.
11.5.4. Paul and His Colleagues:

Another characteristic of Paul’s missionary practice lies in the way in which he makes use of a variety of
associates. “Siga Arles has argued for the view that these men (and women such as Priscilla) were not just Paul’s
assistants or subordinates but truly his colleagues. Siga Arles distinguishes among three categories of associates;
first the most intimate circle, comprising Barnabas, Silvanus, and particularly Timothy; second, the “independent
co-workers, such as Priscilla and Aquila, and Titus and third, and perhaps most important, representatives from
local churches, such as Epaphroditus, Epaphras, Aristarchus, Gaius, and Jason. The churches, He argues, put
these persons at Paul’s disposal for limited periods. Through them the churches themselves are represented in
315

the Pauline mission and become co-responsible for the work. As a matter of fact, not being represented in this
venture constitutes a shortcoming in a local church; such a church has excluded itself from participating in the
Pauline missionary enterprise. ”316 Paul’s preference for fellow workers was not dictated solely by his
desire for companionship. It was part of his strategy as a “skilled master builder”. Paul was not a
solitary evangelist, but rather the commanding officer of a large circle of missionaries; and the number of
his co-laborers increased with the progress of the work.317
11.5.5. His Fearless Presentation of the Gospel:
The world of Paul’s day was divided into three major groups: Jews, Greeks, and Romans. Paul
preached to all three groups, and they all found his message offensive. The Jews demanded signs, the
Greeks sought after wisdom; the Romans were interested only in power. The Jews listened politely as
long as Paul preached from the Old testament; but the moment he shifted gears and declared that Jesus,
the despised carpenter of Nazareth, was their Messiah they were ready to stone him (Acts 14:19). The
Greeks were an intellectual people who loved nothing more than philosophical debate. They equated
civilization with wisdom. The Romans were the great empire builders of the day. Their cities, roads,
libraries, palaces, and colosseums were symbols of imperial might. They equated civilization with
power. Imagine their reaction when they were asked to believe that a Jewish criminal, crucified in
weakness on a Roman cross, was the Sovereign and Savior of the world.”318
“Obviously Paul had his problems. But he never did shy away in his proclamation of the gospel.
Regardless of who was in his audience Jews, Greeks, Romans, he never failed to declare the whole
counsel of God. He really believed in faith and courage (Col 1:5) and the power (Rom 1:16) of the
gospel. He likewise believed in the ability of the Holy Spirit to apply the gospel to the minds and hearts
of the hearers (Jn 16:8).”319
11.5.6. His Wise Policy Regarding Money:
“Paul’s policy with regard to money was threefold. (1) He supported himself and his colleagues by
working with his own hands.320 (2) He expected the churches founded by him to be self-supporting from
the beginning. (3) He encouraged those churches, poor though they were, to contribute to the needs of
others. 321 As an apostle, Paul had every right to expect his converts to support him. It was a recognized
principle laid down by the Lord Himself that those who “proclaim the gospel should get their living by
the gospel”. This was the general practice among the apostles. Paul, however, refused to assert his right
316
Siga Arles, Transforming Mission, ed. (Bangalore: Center for contemporary Christianity, 2006), P.160.
317
318
319
320
Paul was tentmaker (Acts 18:3). He has learned this trade from his father or he may have selected it as a means of self-
support as was the custom of those in rabbinic training
321
in this matter. He preferred to pay his own way, thus making the gospel “free of charge”. He reminded
the Thessalonians that he worked “night and day” that he might not be a “burden” to any of them, and he
reminded the Ephesians elders that he had “coveted no one’s silver or gold or apparel” (Acts 20:33).

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Church On The Rock Theological Seminary

III. COURSE REQUIREMENTS

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Required Texts: for Further Readings and References:

SUMMARY OF ASSIGNMENTS AND GRADING

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E. SUMMARY OF ASSIGNMENTS AND GRADING

r.report +2.assignments 10+20+20 =50%

Active participation in class, on-time attendance (8:00 am-05:00 p.m.)

COTR THELOGICAL SEMINARY

Subject: Biblical Theology of Mission Lecturer Mr: Monceymon Joseph. M.Th

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1.3.1. Mission of God in Eden

1.3.3.1. Mission of God in Flood

2. Abraham and the Nations

2.1.1. A Universal Call

2.2. Abrahamic Covenant

2.2.1..4. The Promise of the Seed

2.3. Mission of Abraham to Nations

2.3.2. Abrahamic Mission as Faith in God’s Promise

2.3.3. Abrahamic Mission as Pilgrimage

2.3.4. Abrahamic mission as Intercessor

3. Election, Covenant and Mission

3.1.1. The Grounds of Election

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William. D. Mounce, Complete expository Dictionary of Old &New Testament Words…208.

3.1.3.2.7. New Covenant

4.4.2. The Seventh year/ Sabbatical Year

4.4.2.2.1. The Sabbatical year as refreshment

4.4.2.2.2. Sabbatical year as the justice & brotherhood

4.4.2.2.3. The ecological concern of Sabbatical year

4.4.3. Jubilee Year

5. Mission and Prophets

5.1. The Terms. Prophets and Prophetic Mission

5.2. Classification of Prophets in Old Testament

5.3 The Prophetic Attitudes in Mission

5.3. 2The Demand of Justice

5.3.3 The Future Hope of the Prophets:

5.3.4. Oppose Idolatry

5.3.5. A Deep Consciousness of a Human Sin and its Penalty

5.3.6. Against Syncretism

5.3.7. Against External Religion and False Religion

5.4.2. Symbolic Acts

5.4.3. Power Encounter

5.5.1 Prophetic Mission in Pre-Exilic Period

5.5.3 Prophetic Mission in the Post-Exilic Period

6.5.2. Aspects of Anthropology

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8.2. Mission of Jesus in Gospel of Matthew

8.2.1. Terminology of Messiah

(Michigan: WBE Publishing Company, 1970), 532 (532-536).

8.2.2. Messianic mission of Jesus

8.3.1. Jesus mission as service

8.3.3. The nature of Jesus service.

8.3.4. The Characteristics of Jesus' Service

8.3.5. Mark’s Perspective of Gentile Mission:

8.3.6.1. A Universal Mission

8.3.6.4. The Great Commission in the Synoptic Gospel.

8.3.6.5. Scope of Great Commission.

9. Johnnine Theology of Mission

9.2. The mission significance in John’s gospel.

9.2.1. Missio Dei

9.2.2. The Whole “World” as Object

9.3. Mission of Jesus in Johnnine writings.