{"id":464,"date":"2013-03-21T09:58:16","date_gmt":"2013-03-21T16:58:16","guid":{"rendered":"http:\/\/corbanblogs.wpengine.com\/ministry\/?p=464"},"modified":"2013-03-21T10:02:27","modified_gmt":"2013-03-21T17:02:27","slug":"the-mission-of-christ-in-the-world","status":"publish","type":"post","link":"https:\/\/blogs.corban.edu\/ministry\/index.php\/2013\/03\/the-mission-of-christ-in-the-world\/","title":{"rendered":"The Mission of Christ in the World"},"content":{"rendered":"

\"\"<\/a>From Genesis to Revelation, the Scriptures reveal the mission of the triune God to actively engage and redeem mankind for His glory. This redemptive record has been referred to in Latin as the missio Dei\u2014<\/em>the mission of God. There is a growing emphasis among evangelical believers today to become \u201cmissional\u201d by aligning themselves with this directive, but there is a wide variety of opinions about precisely what it is.<\/p>\n

I believe that the making of disciples, resulting in the creation of disciple-making movements and the establishment of local churches, constitutes the mission of God as defined by Jesus Christ and revealed in the New Testament. This belief is rooted in careful study of the nature and scope of Christ\u2019s mission, based on His post-resurrection authority.<\/p>\n

Christopher Wright, in analyzing salvation history, states that \u201cJesus Himself [emphasis added] provided the hermeneutical<\/em> <\/em>coherence within which all disciples must read these texts, that is, in the light of the story that leads up<\/em> to Christ (messianic reading) and the story that leads on from<\/em> Christ (missional reading).\u201d[1]<\/a> Robinson also claims that Christ\u2019s ministry fulfills both a messianic role regarding Old Testament prophecy and an ongoing missional role in the New Testament:<\/p>\n

Jesus Himself asserts that the Law of Moses, the Prophets and the Psalms are all fulfilled in Himself, and here He obviously has more in mind than what are ordinarily considered messianic passages \u2013 Jesus is speaking of the whole of the Old Testament. The Old Testament is part of one story, and that story ultimately is about Jesus Christ and His mission, continued in the New Testament.[2]<\/a><\/p>\n

The redemptive work of Christ and His post-resurrection authority form the core of His great commission. The missio Dei<\/em> has once and for all been focused upon the missio Christi<\/em>. God\u2019s mission in the world is now defined solely by Christ\u2019s mission to make disciples and establish his church among all peoples (2 Cor. 5:18-20).<\/p>\n

Alan Hirsch describes how the missio Christi<\/em> is a continuation of larger concept of the missio Dei. <\/em>The different persons of the Godhead are involved in particular ways to fulfill the missio Dei <\/em>in this age. He sees in Scripture a \u201cbiblical monotheism\u201d that focuses the missional activity of a distinct Person of the Godhead in salvation history. In the Old Testament, the monotheistic missional focus of the Trinity centered on God the Father and His relationship to Israel. In the New Testament, the monotheistic missional focus is on the Christ and His redemption of mankind.<\/p>\n

This \u201cChristo-centric monotheism\u201d has a missional focus based on Jesus\u2019 authority and mission to build His church and make disciples of all peoples. God the Father and the Holy Spirit support the advancement of the mission of Christ in the world.[3]<\/a>\u00a0 The missio Dei<\/em> has become in Jesus the missio Christi. <\/em>All that the triune God intends and plans to do in salvation history during this age is defined by and characterized by the mission of Christ.<\/p>\n

The Authority of Christ to Direct His Mission<\/strong><\/p>\n

From the Gospel accounts, Matthew presents a crucial summary of the promises and commands that define the mission of Christ in the world. There we see it is twofold: 1) Christ\u2019s promise to build His church (16:18), based on His imminent sacrificial death for mankind; 2) Christ\u2019s command that His followers make disciples of all people (28:19). The essence of Christ\u2019s mission is making disciples from all peoples, resulting in disciple-making churches among all peoples.<\/p>\n

Matt. 28:18 states, “All authority has been given to Me in heaven and on earth.\u201d The word \u201cauthority\u201d denotes Jesus\u2019 divinely bestowed and unlimited power, and right as God\u2019s Son and mankind\u2019s Savior, to freely act. Christ\u2019s right to rule was mutually invested in Him in perfect agreement between the Father, the Son, and the Holy Spirit.[4]<\/sup><\/sup><\/a><\/p>\n

In the original language, the form of the verb \u201cto give\u201d (\u03b5\u03b4\u03bf\u03b8\u03b7) in Matt. 28:18 denotes sovereign power and authority that had already been given to Jesus. Alfred Plummer notes it is \u201cnot mere power or might (\u03b4\u03c5\u03bd\u03b1\u03bc\u03b9s), but \u2018authority<\/em>\u2019 as something which is His by right, conferred upon Him by One who has the right to bestow it (Rev. 2:27).\u201d[5]<\/a> It is the authority of the King of kings and the Lord of lords.<\/p>\n

With this authority, Jesus is declared as the sovereign Ruler who initiates a new age and exercises universal dominion through His followers for making disciples of all people (Rev. 5:12-14; 19:6). In Matthew\u2019s gospel, Christ is presented as the \u201cthe King of the Jews\u201d (2:2; 21:4-5; 27:37), fulfilling the messianic promises. Based on His sacrificial death and resurrection, He is presented as God\u2019s appointed and empowered Lord over all created beings, His followers and all nations (c.f. Phil. 2:6-11).[6]<\/a><\/p>\n

Kevin DeYoung and Greg Gilbert stress the importance of Jesus\u2019 authority as declared in Matt. 28:18, \u201cThe mission Jesus is about to give is based exclusively and entirely on His authority. There can only be a mission imperative because there is first this glorious indicative. God does not send out His church to conquer; He sends us out in the name of the One who has already conquered.\u201d[7]<\/a><\/p>\n

Christ\u2019s universal post-resurrection authority forms the basis of His mission. \u201cBecause of this authority, Jesus has the right to issue His followers their \u2018marching orders,\u2019 but He also has the ability to help them carry out those orders.\u201d[8]<\/a> The mandate to \u201cmake disciples\u201d given by Christ to His followers is a divine command, given by the One who possesses and has gained the right to rule over the universe.<\/p>\n

Christ is Lord of His Church<\/strong><\/strong><\/p>\n

The title that appropriately describes Jesus\u2019 authority and mission in this age is \u201cLord.\u201d The title \u201cLord\u201d comes from the Greek term \u201c\u03ba\u03c5\u03c1\u03af\u03bf\u03c2\u201d <\/em>with the basic meaning of supremacy. Jesus used the title \u201cLord\u201d to delineate an important characteristic of His relationship to His followers in Mark 12:37.[9]<\/a> Here, Jesus refers to King David\u2019s use of the term \u201cLord\u201d in Psalm 110:1 where David\u2019s \u201cson,\u201d the promised coming all-powerful Messiah, is called the \u03ba\u03bc\u03c1\u03af\u03bf\u03c2 (Lord) in the Greek version of the Old Testament (Septuagint). This is one of several Scriptures that Jesus used referring to Himself during his earthly ministry that led believers to think of Jesus as their coming Messiah, the divine \u03ba\u03bc\u03c1\u03af\u03bf\u03c2.<\/em>[10]<\/a><\/strong><\/p>\n

Wilkins highlights the \u201call-inclusive\u201d scope of Christ\u2019s authority from Matt. 28:18-20 as the declaration of His missional purpose for this age. The repetition of the adjective all<\/em>\u2014all authority, all nations, all things, all days\u2014provides a comprehensive declaration of Christ\u2019s Lordship over every aspect of His followers\u2019 lives.[11]<\/a> Christ\u2019s authority is focused in His right to rule over the lives of all believers so they obediently carry the gospel and make mature or holistic disciples of the nations.[12]<\/a><\/p>\n

With the coming of the Holy Spirit recorded in Acts 2, Christ\u2019s promised church becomes a reality and believers begin to refer to Jesus as their Lord. Blaising and Bock emphasize that as the source of salvation for all mankind, Christ is now recognized as the divine Lord who saves:<\/p>\n

On the basis of Jesus\u2019 current authority over all, Peter makes his emphatic call to the crowd to repent and be baptized in the name of Jesus Christ (Acts 2:38) \u2026Those who would come to God must come through Jesus. The Lord on whom one must call to be saved (Joel 2 and Acts 2:21) is Jesus, the Lord at God\u2019s right hand (Psalm 110 and Acts 2:34-46). Jesus\u2019 ascension elevates him to the point where what was said of Yahweh in the Old Testament can now be said just as easily about Jesus![13]<\/a><\/p>\n

Christ\u2019s lordship is a key factor in motivating obedient disciples to submit humbly to Him. Jesus stated that the greatest commandment was to \u201clove the Lord your God with all your heart and with all your soul and with all your mind\u201d (Matt. 22:23-40; Mark 12:28-34). Bietenhard observes, \u201cIn reply to the Jewish teacher\u2019s question about the great commandment Jesus declares that their kurios<\/em> is to be given complete and undivided attention.\u201d[14]<\/a><\/p>\n

This authority to rule is, at least in part, the fulfillment made in Daniel 7:13-14 regarding the coming \u201cson of man.\u201d Jesus is the Son of Man and He is Israel\u2019s promised Messiah. He alone was given the authority, based on His death and resurrection, to rule as the King and Lord \u201cin heaven and on earth.\u201d (Matt. 28:18)<\/p>\n

Wilkins rightfully understands that Christ\u2019s universal authority is demonstrated through His right to rule in the life of every believer, summarizing what Jesus meant when He announced that all authority in heaven and earth had been given to Him:<\/p>\n

A new authority or regime is established in the hearts of Jesus\u2019 followers. That authority affects all that we are, in all that we do, in all spheres of life. The motif of the kingdom means that there is not a scintilla of life that does not come under the authority of Jesus Christ. Fundamentally we are kingdom people, which means that Jesus is Lord in our hearts, homes and workplace; our attitudes, thoughts, and desires; our relationships and moral decisions; our political convictions and social conscience. In every area of our interior life, personal relationships or social involvement, we seek to know and live the mind and will of God.[15]<\/a><\/p>\n

Defining the Mission of Christ in the Church Age<\/h3>\n

In light of Christ\u2019s biblically established authority and lordship, it is vital that we understand His mission, and align ourselves with it. Contemporary evangelical literature delineates a variety of definitions. Wright defines mission as \u201ca long-term purpose or goal that is to be achieved through proximate objectives and planned actions.\u201d[16]<\/a> To understand the nature of Christ\u2019s mission, it is vital to recognize that its purpose and fulfillment are centered solely on His person and redemptive work<\/em>.[17]<\/a> Peters emphasizes the nature of Christ\u2019s mission when he states:<\/p>\n

While Christianity is God-centered, it is so only as God is known in and through Jesus Christ. Therefore, it can be stated that Christianity is Christocentric. Christianity is God-centered in orientation and purpose and Christ-centered in revelation and salvation. Christ in revelation and mediation becomes the foundation for Christian mission.[18]<\/a><\/p>\n

Understanding the Christ-centered nature of Jesus\u2019 mission is essential. He alone defines and determines its goals. It is clear, strategic and quantifiable only because it is founded on the person, work and word of Christ.[19]<\/a> Ott and Strauss observe:<\/p>\n

The intimate connection between Christ\u2019s life and work and the Great Commission makes inescapable the conclusion that the missionary mandate is not simply one among many good things that the church should do . . . . This mandate is the climax of Jesus\u2019 teaching, a logical consequence of his redemptive work, his marching orders for the church, and his parting words as the threshold of a new era in salvation history.[20]<\/a><\/p>\n

Some scholars promote a broader understanding of the mission of Christ than making and reproducing disciples and building His church. They appeal to other scriptural texts, rather than the great commission passages (Matt. 28:18-20; Mark 16:15; Luke 24:47). They assert that the mission of the church is to emulate the Messiah\u2019s pre-crucifixion ministry by prioritizing people\u2019s physical and social needs, citing passages such as Luke 4:18-19 and Luke 7:22. Hesselgrave counters this understanding of the mission of Christ:<\/p>\n

If we do not exercise care, confusion growing out of unwarranted exegesis and prioritizing will first distract and then deter us from fulfillment of the great commission . . . . Often lulled into quiescence by spiritual exercises and numbed by overwhelming world-wide physical, social and political needs, all Christians need to respond in obedience to the Great Commandment to love God and neighbor. But, united in our commitment to the great commission, it is imperative that we examine our marching orders carefully and respond to them obediently.[21]<\/a><\/p>\n

Other scholars claim that the great commission account in John 20:21 provides a more complete understanding of Christ\u2019s mission \u2013 to bring peace (shalom<\/em>) between God and mankind, and among people themselves. Hesselgrave, referring to the views of John Stott, states:<\/p>\n

It has been argued that the traditional understanding of the Great Commission is faulty. According to this line of reasoning the \u201ccrucial form\u201d of the Great Commission is the Johannine. \u201cAs the Father hath sent me, even so send I you\u201d (John 20:21). In this statement, it is maintained, Jesus made His own mission a model of ours (\u201cas the Father hath sent me, so send I you\u2019). This does not mean that we become saviors<\/em>. But it does mean that we become servants <\/em>. . . The mission encompasses all that the church is sent into the world to do, including humanitarian service and the quest for better social structures. In short, according to this view, social and political activities are partners<\/em> of evangelism and church growth in the Christian mission.[22]<\/a><\/p>\n

A concern for the physical and social needs of people is an important part of what it means to live and love like Jesus, in obedience to His word. The greatest commandment calls all Christians to love their neighbors as they love themselves (Luke 10:27). The parable of the \u201cGood Samaritan,\u201d teaches that mercy and compassion for the abused and marginalized demonstrates our love for neighbor.<\/p>\n

According to Matt. 28:18-20, when people are taught to obey all that Christ has commanded, they will follow His example of showing love and compassionate service to the marginalized and needy. Good works will be the result of obedient discipleship, living in a way that consistently demonstrates Christ\u2019s love, grace and others-centered compassion to the world.<\/p>\n

The Priority of Matthew 28:18-20<\/h3>\n

Many scholars agree that Matt. 28:18-20 presents the most precise, comprehensive and measurable statement of Christ\u2019s mission in the Gospels. Wilkins notes:<\/p>\n

As Matthew comes to the final three verses of his Gospel, he encapsulates the primary thrust of the whole book . . . . In this famous \u201cgreat commission,\u201d Jesus declares that His disciples are to make more of what He has made of them. In that sense, the commission encapsulates Jesus\u2019 purpose for coming to earth, and its placement at the conclusion of this Gospel indicates Matthew\u2019s overall purpose for writing. Jesus has come to inaugurate the kingdom of God on earth by bringing men and women into a saving relationship with Himself, which heretofore is called \u201cdiscipleship to Jesus.\u201d[23]<\/a><\/p>\n

Authors Ott and Strauss observe:<\/p>\n

Here the gospel mandate is made the foundation of the missionary task. Preaching the gospel, making disciples, and gathering these believers into communities whose members are committed to one another and to God is foundational to all else. This reflects the Great Commission according to Matt. 28:19-20. This is the gospel mandate. Missions must begin here, or it does not begin.[24]<\/a><\/p>\n

Bosch states, \u201cIn Matthew\u2019s view, Christians find their true identity when they are involved in his mission, in communicating a new way of life, a new interpretation of reality and of God, and in committing themselves to the liberation and salvation of others.\u201d[25]<\/a><\/p>\n

Hesselgrave emphasizes the clear and compelling nature of Matt. 28:18-20: \u201cIf we take our Lord seriously, our task is indeed an encompassing and exacting one \u2013 much more than many of us have thought it to be.\u201d[26]<\/a><\/p>\n

Conclusion<\/strong><\/strong><\/p>\n

In divinely ordained salvation history, the mission of God in this age is founded upon the post-resurrection authority, promises and commands of Christ. The missio Dei<\/em> is focused on the missio Christi.<\/em> The objectives\u2014making disciples and building His church\u2014are clear, measurable, and achievable through the obedience of His followers and the ministry of the Holy Spirit. As stated by DeYoung and Gilbert:<\/p>\n

It is not the church\u2019s responsibility to right every wrong or to meet every need, though we have biblical motivation to do some of both. It is our responsibility, however \u2013 our unique mission and plain priority \u2013 that this unpopular, impractical gospel message gets told, that neighbors and nations may know that Jesus is the Christ, the Son of God, and that by believing, they may have life in his name.[27]<\/a><\/p>\n

 <\/p>\n

\n
\n
\n

[1]<\/a> Christopher J. H. Wright, The Mission of God: Unlocking the Bible\u2019s Grand Narrative<\/em> (Downers Grove, IL: IVP Academic, 2006), 41.<\/p>\n<\/div>\n

\n

[2]<\/a> W. Mitchell Robinson, Mission: A Mark of the Church? Toward a Missional Ecclesiology <\/em>(Master\u2019s Thesis, Reformed Theological Seminary, 2008), 26.<\/p>\n<\/div>\n

\n

[3]<\/a> Michael Frost and Alan Hirsch, ReJesus: A Wild Messiah for a Missional Church.<\/em>(Peabody, MA: Hendrickson Publishers, Inc., 2009), 133.<\/p>\n<\/div>\n

\n

[4]<\/sup><\/sup><\/a> D. Edmond Hiebert, \u201cAn Expository Study of Matthew 28:16-20,\u201d Bibliotheca<\/em> Sacra <\/em>149: 595 <\/em>(July- September, 1992), 346.<\/p>\n<\/div>\n

\n

[5]<\/a> Alfred Plummer, An Exegetical Commentary on the Gospel According to S. Matthew<\/em> (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1953), 428-29.<\/p>\n<\/div>\n

\n

[6]<\/a> Hiebert, 345.<\/p>\n<\/div>\n

\n

[7]<\/a> Kevin DeYoung and Greg Gilbert, What is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission.<\/em> (Wheaton, IL: Crossway, 2011), 45-46..<\/p>\n<\/div>\n

\n

[8]<\/a> Craig L. Blomberg. Matthew, <\/em>The New American Commentary, vol. 22 (Nashville, Tennessee: Broadman Press, 1992), 431.<\/p>\n<\/div>\n

\n

[9]<\/a> Cf Mark 2:28, 11:3.<\/p>\n<\/div>\n

\n

[10]<\/a> George Eldon Ladd, Theology of the New Testament<\/em> (Grand Rapids, MI: William B Eerdmans Publishing House, 1993), 169.<\/p>\n<\/div>\n

\n

[11]<\/a>\u00a0 Wilkins \u201cMatthew,\u201d 951.<\/p>\n<\/div>\n

\n

[12]<\/a> Hiebert, 347.<\/p>\n<\/div>\n

\n

[13]<\/a> Craig A Blaising and Darrell L. Bock, editors, Dispensationalism, Israel and the Church: A Search for Definition <\/em>(Grand Rapids, MI: Zondervan Publishing House, 1992), 54.<\/p>\n<\/div>\n

\n

[14]<\/a> H. Bietenhard, \u201cLord\u201d in The New Testament Dictionary of New Testament Theology<\/em>, General Editor Colin Brown, vol. 2 (Grand Rapids, MI: The Zondervan Corporation, 1976), 516.<\/p>\n<\/div>\n

\n

[15]<\/a> Greg Ogden, Transforming Discipleship: Making Disciples a Few at a Time <\/em>(Downers Grove, IL: InterVarsity Press, 2003), 28.<\/p>\n<\/div>\n

\n

[16]<\/a> Wright, The Mission of God<\/em>, 23.<\/p>\n<\/div>\n

\n

[17]<\/a> Wright, The Mission of God<\/em>, 66.<\/p>\n<\/div>\n

\n

[18]<\/a> George Peters, A Biblical Theology of Missions<\/em> (Chicago: Moody Press, 1972), 30-31.<\/p>\n<\/div>\n

\n

[19]<\/a> Craig Ott and Stephen J. Strauss, Encountering Theology of Mission: Biblical Foundations, Historical Developments, and Contemporary Issues<\/em> (Grand Rapids, MI: Baker Academic, 2010), 40-41.<\/p>\n<\/div>\n

\n

[20]<\/a> Ott and Strauss, 41.<\/p>\n<\/div>\n

\n

[21]<\/a> Hesselgrave, \u201cConfusion,\u201d 203.<\/p>\n<\/div>\n

\n

[22]<\/a> David J. Hesselgrave, \u201cConfusion Concerning the Great Commission,\u201d Evangelical Missions Quarterly<\/em> 15:4 (October 1979): 201.<\/p>\n<\/div>\n

\n

[23]<\/a> Michael J. Wilkins, \u201cMatthew,<\/em>\u201d 950.<\/p>\n<\/div>\n

\n

[24]<\/a> Ott and Strauss, 158.<\/p>\n<\/div>\n

\n

[25]<\/a> David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission, <\/em>(Maryknoll, NY: Orbis Books, 2002), <\/em>83.<\/p>\n<\/div>\n

\n

[26]<\/a> Hesselgrave, \u201cGreat Commission Contextualization<\/em>,\u201d 139.<\/p>\n<\/div>\n

\n

[27]<\/a> DeYoung and Gilbert, 249.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

From Genesis to Revelation, the Scriptures reveal the mission of the triune God to actively engage and redeem mankind for His glory. This redemptive record has been referred to in Latin as the missio Dei\u2014the mission of God. There is … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","jetpack_publicize_message":""},"categories":[1],"tags":[15,17],"class_list":["post-464","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-church-growth-2","tag-ministry"],"jetpack_featured_media_url":"","jetpack_publicize_connections":[],"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5W8wu-7u","_links":{"self":[{"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/posts\/464","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/comments?post=464"}],"version-history":[{"count":0,"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/posts\/464\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/media?parent=464"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/categories?post=464"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.corban.edu\/ministry\/index.php\/wp-json\/wp\/v2\/tags?post=464"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}