Biblical Theology of Mission

Martin Mahler said that Mission is the mother of Theology. According to him Theology began as
an accompanying manifestation of Christian mission. Christianity is missionary by its very nature,
or it denies its raison d’etre (the thing that is most important). But Bible does not present a uniform
view of missioning but in as much as there are different books in the Bible, there is a
complementing variety of theologies of mission. Jogeneel in his Missiological Encyclopedia, talks
about biblical theology of mission as general discipline but bases it upon the Old Testament
Theology of Mission and the New Testament Theology of Mission. In this section of the paper we
shall see Mission in New Testament and Mission in Old Testament to examine the Theology of
Mission in Bible.

1. Mission In the Old Testament

David Bosch points out the difficulty of the question whether one should begin with the search for
an understanding of mission in the Old Testament. The traditional understanding of mission is, as
sending of preachers to distant places (sic). But there is in the Old Testament, no indication of the
believers of the old covenant being sent by God to cross geographical, religious and social frontiers
in order to win others to the faith in YHWH. We can argue here with the mission of Jonah, the
prophet. But if we analyze the mission of Jonah, it was a mission to proclaim doom to the people
of Nineveh, not the good news of salvation. Mission in the Old Testament can be understood as in
the words of Venceslaus Lawrence “transition from particularism” in their thinking with regard to
their claim of YHWH as their own God and redeemer to the acknowledgement that God is also
the God of the entire human race is really missionary in nature.

i.Particularism and Universalism

The earlier Jewish faith was particularistic in nature. YHWH was the God of His own people.
Israel was the chosen race of YHWH and there was no hope of other races and nations in YHWH
to get chosen or get salvation. Universalism on the other hand is the understanding of God, not
only a God limited to certain people, but a God of all creation. Everyone can hope in this God and
get salvation. Eventhough they do not go out physically for missioning mentally, they do so at
least by opening a windows of their mind to see the reality outside of themselves as belonging to
their realm.

Biblical Theology of Mission 1

 ii. Universalism in the Old Testament

The twin poles of Israel’s mission are their election as chosen ones and universalism. The people
of Israel realized that with their chosenness they were also placed amidst the nations and a world
governed by same God. Election did not cut them from other nations, but situated it in relationship
with others in different perspective. There is no talk of election without extending to other people.
The God who saves through the historical intervention is also the God who bestows benediction
in creation and the course of nature. The first aspect pertains to the linear time of the entire history
of salvation and judgement which is manifested in Israel’s election and the forward journey of this
people. The second aspect pertains to the cyclic time of the continuity and recurrence of seasons
and days. This enlightening distinction correctly expresses the twin poles of election in history and
universalism, in the perspectives that characterize the whole of the Old Testament.

iii. The Missionary Intent in the Old Testament

This universalism can be understood as the missionary intent of the Old Testament. Several texts
from various Old Testament books can be found which relate to God’s universal concern. Some
of them will be examined in this section.

a. Genesis:

The universality begins from the very beginning of the biblical story as a part of the saga of
creation. The Creator God is related to entire created order and therefore, no one is excluded from
God’s attention. In the covenant with Noah (9:8-17) the rainbow was to be a reminder of the
everlasting covenant that was established with “every living creature” on the earth. In the Babel
episode the Lord confounded the arrogance of the people by confusing of their language and
scattering them across the face of the earth (11:1-9). With Abraham what Babel has been unable
to achieve is promised and guaranteed in Abraham and most importantly the blessings of all
nations (12:1-3). These are some glimpses of God’s relationship with the people from all over the
earth and suggests that God was mindful of them and they until then were part of God’s divine
plan.

Biblical Theology of Mission 2

 b. Psalms:

In the psalms we find again and again the theme of the Lord’s universal concern and focus. God
owns the nations (60:7-8), rules (22:28), chastens (94:10), judges (7:8, 9:8, 67:4), keeps watch on
them (66:7). God also guides the people on earth (67:4). In Psalm 46:10 it is declared that God is
exalted among the nations. Further the psalms of reign (47, 93, 97, 98, 99) present vividly the
dimensions of universalism. This group expresses faith in God’s authority over all nations. The
call addressed to the nations by the psalms of the reign invites those peoples to assemble in Zion
and praise of God’s chosen dwelling rises up in a context of nations streaming there.

c. The Prophets:

In the Prophets God’s authority over the world is signalled by the oracles of judgement in prophetic
literature. Isaiah 13-23, Jeremiah 46-51, Ezekiel 25-32, Daniel 2, 7-11, joel 3:1-16, Nahum 1-3,
Zechariah 9:1-8, 12:1-9, 14:12-19 can be some good examples of God’s universal vision. Lord
God declares, “Blessed is Egypt my people, and Assyria the work of my hands, and Israel my
inheritance” (Isa. 19:25). Amos in his book declares that all the nations who are called by God’s
name will be saved. (9:12b). Even King Nebuchadnezzar of Babylon felt the power of God. The
God of Israel humbled this great despot ( Dan. 4:28-33) and upon his recovery he praises and
honours the “Most High” who lives forever (v. 34). Second Isaiah is very important to understand
the universalism in Old Testament. The prophet extends YHWH’s salvation to the entire cosmos
(41:1, 42:10-12, 44:23). Another important aspect is that the history of nations is inserted into the
perspective of the creator’s universal sway. Even the king Cyrus himself, the conquering king of
Persia is the shepherd, the anointed charged with the accomplishing the design of God (Isa. 44:28,
45:1). All the peoples are called upon to acknowledge that God of Israel is the only God and there
is no other (45:14). But Israel will not go out for mission and would not call the nations to faith in
YHWH. Therefore the mission of Jonah can also not be understood as mission as he goes out to
proclaim doom on the city of Nineveh. He himself is not interested in mission but only in
destruction. Venceslaus Lawrence concludes and states that therefore the only missionary in the
Old Testament is God himself who will bring all nations to Jerusalem. The nations are waiting for
YHWH and trusting in him (Isa. 51:57). His glory will be revealed to them all (Isa 40:5). All the
ends of the earth are called upon to look to God and be saved ( Isa. 4:6, 49:6). He makes his servant
known as the light to the nations (Isa. 42:6, 49:6). Second Isaiah (40-55) especially talks about

Biblical Theology of Mission 3

how all the people of the earth will know about the one God and respond to him. It presents the
answer in a threefold way. Firstly Israel is to live according to God’s word and nature and thus be
like a beacon guiding the peoples to their God in Zion. Secondly, Israel, falling into exile and
facing imminent oblivion, will be rescued by God in such a way, marvelous in the eyes of the
gentiles, thath they will be overwhelmingly impressed by the magnificence, might and tender
mercy of YHWH. And thirdly, Israel is to declare to the gentiles that yhwh is alone is God and
that to him they should yield honour, worship, allegiance and obedience. These are some good
examples about the concern, which is expressed in the OT for the people of all nations irrespective
of their birth and nationality. It is the universality of God’s grace which makes the mission possible
for the prophets and help them to proclaim God’s saving grace.

iv. The Missionary Intent in The New Testament

From the beginning to the end, the New Testament is a book of mission. in all the four gospels
jesus’ resurrection generates mission. Each gospel in its own fashion highlight one or other aspect
of the message of the resurrection, but it is is important that none of the gospel found it possible
to apart resurrection from mission. The missionary consciousness of the church traces its origin to
the experience of the resurrection. In this section we shall see the mission in New Testament.

a. Jesus, the Saviour of the World:

All the various Old Testament motifs converge in the person and work of Jesus of Nazareth. Robert
Garrett says that jesus was the incarnation of God’s missionary purpose. He as Word came unto
his own and they did not receive him, but he gave the power to become children of God to
whomever would receive him. In John’s prologue a universal God sends his Son jesus, the
universal Word, a the universal Saviour for all humanity. Jesus was sent by God and when he
spoke in his hometown synagogue in Nazareth to explain his sense of purpose. He describes
himself as “sent to preach” (Luke 4:18). When jesus chose his disciples, he chose them in order to
send them out to preach (Mark 3:14). Therefore, Jesus is sent by God and he in turn sends his
disciples. For that reason they area called apostles and their work is apostolic. This helps to
understand how Paul calls himself an apostle, not in competition with the twelve, but because by
God’s grace he was given a mission (apostolship) for the obedience to faith among all

Biblical Theology of Mission 4

nations/gentiles (Rom. 1:5). . In the early part of his ministry Jesus sends his disciples to preach to
the ‘lost sheep of the house of Israel’ but in the great commission he sends out his apostles to all
the nations. The person of Jesus reflects a spirit that reflects accurately the missio Dei, the mission
of God. It has always been the character of God to seek out an estranged and alienated humanity.
The same attitude of taking initiative to seek out the lost of God in the beginning is clearly
portrayed in the ministry of Jesus and in the great commission it formulates the universal mission
where disciples are asked to go to all the nations to preach and teach what Jesus had taught them.

b. Mission in Mathew

Matthew’s great commission at the end of the gospel is to be understood as the key to his
understanding of the mission and ministry of Jesus. Mathew has stronger than any other evangelist
emphasized Jesus’ activities among the gentiles. The theme of discipleship is central to Matthew’s
gospel, and the term ‘disciple’ is used far more often by him than by Mark or Luke (Mt 73, Mk
46, Lk 37 times). But while in Mark and Luke, ‘disciple’ is the term reserved only for the Twelve,
in Matthew it is used more widely, of any follower of Jesus. The Twelve are the prototypes for all
disciples, who are to copy them, doing the things they did. For Mathew being a disciple means
living out the teaching of Jesus. It is unthinkable to divorce the Christian life of love and justice
from being a disciple. Mission for Mathew, involves a commitment to God’s reign, justice, love
and obedience to the entire will of God. We find the elements of mission and universalism.
Matthew talks about the gentiles who approach Jesus like the magi, the centurion at Capernaum,
the Cannanite woman. He also incorporates many ‘non-Jews’ in the genealogy of Jesus which
depicts that people from all the earth, irrespective of their origin, faith, language, nationality are
the part of the great salvation plan of God.

c. Mission in Mark
The most influential New Testament scholars believe Mark was written about forty years after
Jesus’ death and resurrection. The author of the gospel intends to make his writing as an instrument
to preach the gospel to people. In his opening words “The gospel of Jesus Christ” clearly shows
that he was convinced that by writing, he is doing the very same work as missionaries were doing
orally. The gospel of mark contains a sharp message as to Jesus’ relationship to people of non-

Biblical Theology of Mission 5

Jewish religion. He is presented as opening his mission activity to a variety of people from Galilee,
Judea, Jerusalem, Idumea, beyond the Jordan. Tyre and Sidon make no distinction to him (Mark
3:7-12). He even goes beyond the confines of Jewish territories to serve Gentiles (Mark 5:1-20).
The episodes of Syrophoenician woman is a good example of how Jesus, in his mission excludes
no one but serve everyone who goes to him (Mark 7:24-31). This story must be read in the context
of Jew-Gentile polemics of the early church where hardcore particularism was still operative. Jesus
would not be a part of such distinctions. The gospel has an explicit command to mission in verses
15-16 of the concluding section of the book. Through his ministry and service to all humankind
without making any distinction Jesus presents an example for us and our mission to a mission as
service to all.

d. Mission in Luke and Acts

By the time luke wrote his gospel the Christians were already of second generation who did not
share the enthusiasm and fervour of the recent converts. The universal concern is displayed
explicitly in luke. An implicit reference to the future gentile mission does surface in the Nazareth
manifesto. Luke’s reference to Samaritans is very important to understand the theme of universal
concern. The parable of good Samaritan (10:25-37) and its placement, where it follows hard the
sending out and return of the seventy disciples further emphasizes a future mission to all natons.
The story of ten people suffering with leprosy (17:11-19) also emphasizes this fact. Out of ten one
was Samaritan, who returns to thank Jesus. Jesus says to him, “go on your way; your faith has
cured (saved) you” which again points to the fact that salvation has also come to the people from
all nations and origins. Luke presents the Spirit who was continually guiding the disciples into new
adventures as a Spirit of mission. It is the Spirit who guides the mission and misnistry of Jesus
himself. The Spirit who descended upon Jesus at his baptism (3:12 ff), descended for a second
baptism (Acts 1:5). The disciples turn into witnesses of Christ only when they are clothed with the
power from on high (Luke 24:29; Acts 1:8). This Spirit guides the missionaries how they should
proceed. We find many instances and examples where the Spirit guides them to go to certain places
(Acts 8:29), helps them to make decisions on accepting Gentiles (Acts 10:44-48; 15:8, 28), inspires
them to set apart Paul and Barnabas(Acts 13:2,4) and so on. The risen Jesus is present through the

Biblical Theology of Mission 6

Spirit with the church and disciples. The Spirit not only initiates mission but it also guides the
missionaries and by Spirit’s inspiration they go to the Jews and Gentiles alike to preach the Gospel.

e. Mission in John
Despite many differences between synoptic gospels and John, the same core of apostoloic
preaching is found. Each of the Synoptic gospels as well John’s gospel appears to have missionary
purpose. In John’s gospel the purpose of the gospel is clearly stated: “These are written that you
may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his
name.”(20:31). The concept of mission in the fourth gospel is encapsulated in Christ’s designation
of the Father as the “one who sent me”, which occurs no less than 40 times in the gospel.
Repeadetly Jesus points out that his words are not his own; instead his message is from the one
who sent him. The Son does notspeak on his own since the Father commanded him what to say
and how to say it (12:49); his teaching comes from the one who sent him (7:16, 18; 8:26; 14:24);
Jesus comes to bring divine illumination, to give light to everyone (1:9; 8:12). The prologue of
John’s gospel (1:1-18) sets the tone for the remaining chapters by introducing themes concerning
Christ that communicate the universal scope of Jesus’ mission.. Repeatedly John emphasizes the
universality of salvation. Jesus is the saviour of the world (4:42), God loved the whole world that
God gave his son (3:16), Jesus is the Lamb of God who takes away the sin of the world (1:29), he
has other sheep (10:16), he who belies in him has eternal life (3:36). John also notes that salvation
is not meant to be an exclusive commodity for the Jews. Gentiles would partake equally of it by
trusting in Christ as their redeemer. John also explains that Jesus died not only for the Jewish
nation but also for the scattered children of God, in order that he might bring them together and
make them one (11:51-52). The mission in John, thus is universal, initiated by God, by sending
his son that whosoever believes in him shall be saved.

f. Mission in Paul
Paul was called of God to be the apostle to the Gentiles. From all we know of him, he was an
intense and supremely motivated man, both before and after his conversion on the way to
Damascus (Acts 9). It was Paul's mission activities (Acts 13-28) that contributed remarkably

Biblical Theology of Mission 7

towards the Christian church's move from the limited sphere of Judaism to the broader frame of
the Gentile world. It then becomes, for all religious history, a preeminent model for missionary
outreach. It is important to note that paul’s missionary method is not a negative one. For him
mission means the announcement of Christ’s lordship over all reality and an invitation to submit
to it. Through his preaching paul wishes to evoke the confession “Jesus is Lord!” (Rom. 10:9; 1
Cor 12:3; Phil. 2:11). Paul presents the universality of Grace in his epistles. He writes, “despite
the increase of the sin, grace has far surpassed it, so that, as sin reigned through death, grace may
eign by way of justice leading to eternal life through Jesus Christ our Lord” (Rom. 5:20-21). The
salvation is no longer reserved to those who have been circumcised in the name of the law, but it
now belongs to all who have faith, jews and Greek alike. In the missionary journeys of paul we
find the universal intent for mission. He travelled far and wide to preach the risen Christ, and was
very successful in preaching and bringing people to God. We find a universal iintent for mission,
both in paul’s life and his theology, which clearly shows that mission was meant for everyone from
everyone.

Thus we see that both the Old Testament and the New Testament present a strong theology of
mission. The scripture must not be taken as particularistic in nature, rather, after examining the
various sections from the Bible, must be taken as universal in nature. God’s saving purpose is for
all and no one is excluded in God’s mission. The universal theme of mission and universal concern
of God for God’s people can be seen throughout the Bible.

Biblical Theology of Mission 8