Introduction
The Psalmist seeks God who is everlasting to everlasting so that the poet might have the Lord’s work shown to his servants. That work is repeatedly revealed through the divinely inspired word and plays out in people’s lives as they respond. The mission of God permeates all things that God is and does. That mission is shown from the first words of Genesis to the final words of Revelation and has taken many millennia to march towards its climax. Every believer is to be about God’s mission. Understanding its foundations, categories, motifs, and application grounds the believer and moves them forward in the call upon their life. To be called into the salvation of God is to be drafted into accomplishing his mission. Let each of us respond in lockstep with the Psalmist’s desire to see the work of God all around us.
Biblical Foundation of Mission
The biblical foundation of the mission starts, as all things do, with God himself. In the study of missions, missiology, the mission of God is referred to as Missio Dei. Which, for George Peters and J.F. Shepherd, has the purpose of the “… glorification of the Father, Son and Holy Spirit.” This mission of God can be seen as beginning before creation. The apostle Paul writes, “… but because of his purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel … (2 Timothy 1:9-10 [ESV])” Christ’s first generation disciples were not engaging in something new, but in the revealed mystery of God, which he had been working towards even before he spoke existence into being. Therefore, it is no surprise that when God’s prize creation, humanity, fell to temptation and a curse was spoken over all creation, God himself gave hope in that moment. To the woman who first took the forbidden fruit, God speaks hope, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel. (Genesis 3:15)” This not only was meant to bring hope to humanity in a hopeless moment but was to reveal the end goal of God’s mission to restore and elevate his creation once again. Paul would understand this and write, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. (Galatians 4:4-5)” And when the time came, and God began his adoption process, the Scriptures reveal, “The God of peace will soon crush Satan under your feet … (1 Corinthians 16:20)”
From the promise or the protoevangelium of Genesis 3, God begins his work, which focuses on the lineage of Abraham It would be this lineage that both Matthew and Luke would connect Jesus to in their Gospels. John the Baptist refers back to this lineage, by which salvation occurs, when he speaks of the raising of children of Abraham from stones. Paul, too, would refer back to this lineage as that which Christians are brought into by faith. Through this lineage, God would work out his purposes to bring about goodness in the people of Israel and, through them, “… make known his deeds among the peoples … tell of all his wondrous works!” God’s work through the nation of Israel and the specific covenant with David was to bring about the arrival of the Messiah.
Jesus is the pinnacle of God’s mission that began before the earth’s foundations. It is through the sacrifice of Jesus that God’s redemptive work finds its fulfillment that all nations can be truly blessed. This message, however, is not taken by the Risen Christ to the world but instead is given to his newly established Church. This work is to be carried out, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Matthew 24:14)” It is this partnership between the Divine Missionary and his people of all nations now where the Church finds herself. She carries the message of God’s redemptive work until the day her Bridegroom returns and puts everything right. For this very reason, Paul proclaims to the Church, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain. (1 Corinthians 15:58)”
Theological Categories
Though there are doubtless many categories that would help to understand the topic of missions, two theological categories seem to be the bookends to missions: the theology of the Trinity and that of eschatology. When thinking of the beginning of missions, we must always begin with God. When thinking of the purposes of missions, one must turn to the goal, which is the eschaton of God’s divine plan.
However, breaking down the beginning of missions, Christians have one more step to enter God’s being. Through Jesus’ life, the revelation that God is a tri-personal being reveals deeper truths about why God engages in the creation that he does. God creates personal beings, such as humans, because he is a personal being. God’s love is shown in pursuit of humanity, even while they rebel against him because love exists within the Godhead.
Robert M. Doran sees four divine relations within the Trinity as he studies the likes of Aquinas and Lonergan: paternity, filiation, active spiration, and passive spiration; these, in turn, add to the theology of missions. First, Doren looks to the paternal terminology that Jesus uses of himself as the Son and his Father. From this relationship within the Godhead, the second divine relationship, filiation, is seen within Jesus’ parable of the Prodigal Son, where the mission purpose is linked heavily with family reunification. Paul’s adoption language fits rightly in this vein of the family dynamic. The relationship of the Holy Spirit preceding the Father and the Son, active spiration, connects to mission by way of the Church being something that proceeds from Christ himself. It is Jesus who is the builder of the Church, and it is he who is its foundation. The final divine relationship that shows itself in mission is passive spiration. This may be seen in the fact that it is the Son who commissions the disciples to be disciple-makers and witnesses, as it is the Father and Son who, in a sense, commissions the Holy Spirit to convict the world and indwell the believer.
Looking to God as Trinity, missions are not simply something that God does but come forth from the very eternal person of God and how he relates within the Godhead. Missions are the divine eternal act of the relational God working out his eternal attributes. By the Church participating in God’s mission, they are participating in God’s divine personhood.
If the eternal Triune God is the theological category one begins with, as they think of missions, then eschatology is where one must end. Only a tiny glimpse is given to the new creation of Revelation 21 and 22. Yet this very glimpse brings the whole of Scripture to its inevitable conclusion. From his eternal being, God creates a universe in which relational beings exist to interact and worship their Creator. These relational beings rebel, and God’s mission is put into full swing. This climaxes in the person of Jesus, and the rest of human history as it has been under the fall, marches towards the return of Christ and all things being remade anew. The eschaton, or final act of God, flows on the words of God from his throne, “Behold, I am making all things new. (Revelation 21:5)” This final act of newness ushers humanity into God’s eternal and unrevealed mystery. Yet this is not where the book of Revelation ends. The final word in the book is that of the coming of Christ. The eschaton is linked with the mission of God to bring about the salvation of those who would respond to the Gospel. Jesus’ words, “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done … (Revelation 22:12)” are both a call to the Church to be about their Lord’s work and a warning to those who have yet to respond to the Gospel’s message. And so the eschaton of God’s new creation work is given as a means to spur on the mission of God to its completion.
Motifs in Mission Theology
Several motifs within the Scripture carry the idea of what missions are for the Church. The authors of Introducing World Missions point to David Bosch’s six motifs, and Wilbert Shenk’s more broad motifs, before putting forth their own. From the authors of Introducing World Missions’ motifs, the kingdom of God and shalom are fascinating.
The kingdom of God is said to be “intertwined” with that of mission. Moreau, Corwin, and McGee put forth that the kingdom is the operational seat, while it is also the goal of every Christian to strive for. In this, the authors see how it is both a force to be reckoned with and yet a movement of the “quiet, life-changing” work of God. Moreau, Corwin, and McGee put forth that the kingdom is the operational seat, while it is also the goal of every Christian to strive for. The kingdom of God motif is an all-encompassing work of God. He establishes his kingdom in the opening two chapters of Genesis, sees a rebellion against the kingdom in chapter three of the same book, and then spends the following chapters to restore it. This restoration becomes “at hand” in the life of Jesus and is fully realized in the closing chapters of Revelation.
The second motif of shalom that Moreau, Corwin, and McGee mention is interesting because it flows from the title of Christ, Prince of Peace. The authors write, “... shalom is concerned with the spiritual (salvation), the physical (healing), the psychological (wholeness), and the social (justice and freedom from war).” This works hand-in-hand with the kingdom motif due to the desire to restore all things. If the kingdom was good in Genesis 1 and 2, a sense of peace follows. If one of the kingdom’s goals is to restore that good creation, then peace would be an understandable companion. So when God speaks through his prophet of a future time when, “The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat … (Isaiah 11:6),” an image of peace is noticeably displayed. It is this peace that Paul writes to the Roman Church as something that all Christians should seek.
Here, I would put forth my motifs influenced by these three lists: rebellion, promise, call, incarnation, indwelling, commission, and return. Though it is a negative, rebellion is the breakpoint of humanity; this could also be called the motif of serration to blunt the harshness of the term. The mission is unnecessary without the motif of rebellion/separation between God and humankind. Mission happens because there’s a reason for it to happen. If Adam had not rebelled, then there would have been no need for the second Adam, Christ, to come. The Gospel is the Good News because the bad news of rebellion is real and ever-present. The second motif would be promise. The promise is God’s hope and mystery that is revealed repeatedly through the Scriptures to Eve, Abraham, David, and the prophets. It is realized in Jesus, and through him, it is given to those who put their trust in him. The third is the call. God calls people into his work, which they must respond to. This call is for God’s redemptive work. It was given to Abraham, and God continued to call when the incarnate Word walked the shores of Galilee with the words, “Follow me, and I will make you fishers of men. (Matthew 4:19.)” The fourth motif would be an incarnation. It was the God himself who brought about salvation. No human was up to the task of fulfilling God’s mission of restoration, so the eternal Son wrapped himself in humanity’s flesh and became the payment for sin. Motif number five is indwelling. By accepting the work of Christ on a person’s behalf, they are indwelled by the Holy Spirit.It is by the Holy Spirit that we receive the power of God to carry out the mission of God. Apart from the Spirit, we simply build human structures to care for spiritually dying people without the transformational power that bridges them from eternal death to eternal life. For it is the Spirit who “… convict(s) the world concerning sin and righteousness and judgment. (John 16:8)” The sixth motif, commission, is similar to that of the third but carries without a specificity that the other does not. The call is to the general life of God, while the commission is the specific work of making disciples. The Church is not simply to talk about God; we are to train others in the life and work of God. The call is the life; the commission is the work of the Church and what every believer is to march in. The final motif, and the seventh in keeping with the complete number of God, is return. The work of the Church in commission is that of the return of Christ, not only by witnessing the Gospel of the kingdom but also by living in holiness and godliness. The return of the Bridegroom should turn the believer’s eye away from their everyday living and see their life within the framework of God’s mission.
Application for the Church
In applying the topics above, we look to three facets of the Church: The overseers, the sent, and the laity. Those who make up the office of overseers are those whom God has called to shepherd local congregations. In doing so, they are the initial champion of God’s mission work. They are to speak frequently about the kingdom of God, pointing others to Christ as the head of the Church and the one from whom all things flow from and back to. The overseers are to watch for the Holy Spirit’s gifting and build up the next generation of disciples for the mission. Overseers are also those who are pointing to the peace and the coming eschaton of Christ’s return. They are to communicate the peace of God that all believers are to live in now and the peace that will come at the return of the Bridegroom. For it is their role “… to equip the saints for the work of ministry, for building up the body of Christ … (Ephesians 4:12)”
It is through the overseers’ equipping that the next generation rises and is called to become the sent of God. Some are called to international missions, broadly sent, where they will leave their nation and culture behind to bring the Gospel to tongues and people not their own. These sent ones must learn from those who came before them how best to relay the timeless Gospel in different cultural contexts than where they grew up. However, there will be ones who might stay within their cultural and national boundaries. Yet they must never forget, and so must be encouraged to remember, that the Gospel must be a “testimony to all nations … (Matthew 24:14)” They’re work is both to reach their neighbor and region with Christ’s message of redemption and to be of the mind that until the return of Jesus, all people must hear. So, the local sent must support those who are broadly sent.
Finally, the laity must see themselves as foundational to the call of senders. Not everyone is a Paul and Barnabas who crosses the seas to speak the Gospel. Nor is every Christian a Timothy or a Titus who stayed to build up local congregations. Most of the laity are more akin to Stephen, a caretaker of local ministries. The laity are takers of collections that support fellow brothers and sisters in the faith and those of the sent ones. Yet, at the same time, they must be encouraged to be like Stephen, who continued to preach the Gospel in his context, and to seek God in finding their gifts and possibly the call to be a sent one. Every believer is called and commissioned to be a part of God’s mission, and when the Church is wholly involved, the testimony to the nations will be proclaimed.
Conclusion
The Missio Dei is rooted in the person of the Living God, who, from his triune nature, creates a universe in which finite beings have the will to rebel or walk in obedience to the Creator. Due to this will, the mission of God works tirelessly to mend and restore the broken relationships that result from rebellion. Through the foundation of God’s word, the mission of God reveals itself to move through the seed of Eve to Abraham, culminating in Jesus. Through his work, the mission of God breaks open to all those who would join him in it by trusting in Christ as Savior. In the end, it is a task given to Christ’s Church to carry His Gospel to all nations as a testimony of his great holy love. His mission marches on to the great and glorious day when all things are made new, and those who trust in him will be ushered into a new mystery of which “… no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him. (1 Corinthians 2:9)” May each professing Christian seek to be used by God to bring about his eternal kingdom, for all glory, honor, and power of the Lord Almighty.
Bibliography
August, Jared M. “The Messianic Hope of Genesis: The Protoevangelium and Patriarchal Promises.” Themelios 42, no. 1 (April 1, 2017): 46–62.
Grisanti, Michael A., “The David Covenant,” The Masters Seminary Journal, 10/2 (Fall 1999) 233-250, https://tms.edu/wp-content/uploads/2021/09/tmsj10p.pdf.
Cotro, Hugo A. “Best Is Better Than Good: Christology and Progressive Revelation in Hebrews.” DavarLogos 17, no. 2 (2018): 1–35.
Davis, Barry C., “Psalms,” The Baker Illustrated Bible Commentary, ed. Gary M. Burge and Andrew E. Hill, Grand Rapids, MI: Baker Books, 2012.
Doran, Robert M., The Trinity in History: a Theology of the Divine Missions: Volume Two: Missions, Relations, and Persons, Toronto, Canada: University of Toronto Press, 2019.
Moreau, A. Scott, Corwin, Gary R. and McGee, Gary B., Introducing World Missions: A Biblical, Historical, and Practical Survey, ed. A. Scott Moreau, Second Edition, Encountering Mission, Grand Rapids, MI: Baker Academic, 2015.
Peters, George W. and Shepherd, J.F., A Biblical Theology of Missions, Chicago, IL: Moody Publishers, 1984.
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