| <p> [[God ]] has entrusted to his people the task, or mission, of spreading the message of his salvation to the world. The people who carry out this mission are therefore called missionaries. The present article uses the words ‘mission’ and ‘missionary’ in this broad sense, and not as technical names for specific organizations or people who work full time in church-sponsored activities in foreign countries. </p> <p> [[Mission ]] is necessary because sin has cut people off from the life of God and left them in the power of [[Satan ]] (Genesis 3:24; Romans 1:21-25; John 3:19; Galatians 5:19-21; 1 John 5:19). God, however, has made a way of salvation (and it is the only way; John 3:16; John 14:6; Acts 4:12; Romans 5:17), but if the people of the world are to receive this salvation, God’s people must first of all tell them about it (Romans 10:13-15; 2 Corinthians 5:18-19). </p> <p> The [[Bible ]] records the development of God’s plan for the salvation of people worldwide. God chose one man (Abraham) to father one particular nation (Israel) through whom God’s blessing would go to all nations. [[Israel ]] was to be God’s representative in bringing the nations of the world to know him (Genesis 12:2-3; [[Genesis ]] 22:18; Exodus 19:5-6; Isaiah 49:6; Zechariah 8:22-23). Although Israel as a whole failed to carry out its task, out of it came one person, [[Jesus ]] Christ, who was the [[Saviour ]] of the world (Luke 2:10-11; Galatians 3:16). He built a new people of God, the [[Christian ]] church, to whom he entrusted the mission of taking the message of his salvation to people everywhere (Matthew 28:19-20; Acts 1:8; Acts 13:47). </p> <p> Jesus and world mission </p> <p> Israel failed to be God’s light to the nations, partly because the people were so self-satisfied in their status as God’s chosen people that they had no concern for others. They considered themselves assured of God’s blessing, and the [[Gentile ]] nations assured of his judgment; but in this they deceived themselves (Jonah 4:2; Jonah 4:11; Matthew 3:9; Romans 2:25-29; Romans 3:29; Romans 9:6-7; Romans 9:15). </p> <p> [[Despite ]] Israel’s failure, it was still the nation God chose and prepared to produce the world’s Saviour. Jesus therefore announced his salvation to Israel before spreading the message farther afield among the [[Gentiles ]] (Matthew 15:24; cf. Matthew 4:23; Matthew 13:54). He instructed the twelve apostles to do likewise (Matthew 10:5-6). (For the mission of the twelve during the lifetime of Jesus see APOSTLE.) Even Paul, who was not one of the original twelve, believed he had an obligation to preach to the [[Jews ]] first (Acts 13:46; Acts 18:6; Romans 1:16). </p> <p> Jesus had always anticipated a wider mission to the Gentiles (Matthew 8:11-12; Matthew 21:43; Matthew 28:19; John 10:16; John 20:21). He told his disciples, and through them the church, to look upon the initial work in [[Palestine]] as the foundation for a wider reaching work into the Gentile world (Luke 24:46-47; Acts 1:8). He encouraged a sense of urgency in this mission by saying that he would return and bring in the new age only after his followers had preached the gospel worldwide (Matthew 24:14). </p> <p> [[Planting ]] churches in new areas </p> <p> The New [[Testament ]] record of the expansion of the early church shows the sort of work the church must be prepared for if it is to fulfil its mission. Of first importance is the personal life and testimony of the [[Christians]] themselves. Through their witness the gospel spreads (Acts 8:4-6; Acts 11:19-21; Colossians 1:7). But God wants more than to save people. He wants to see them baptized, made disciples of Jesus, instructed in Christian teaching and built into local churches (Matthew 28:19-20; John 17:20-21; Acts 1:8; Acts 2:41-47; Acts 11:26; Colossians 1:25; Colossians 1:28; see BAPTISM; DISCIPLE; TEACHER). </p> <p> Although all Christians should bear witness to Jesus, God chooses and equips certain people for the specific task of breaking into unevangelized areas with the gospel (Acts 9:15; Romans 10:14-15; Romans 15:20; 2 Corinthians 10:16; Galatians 1:16; see EVANGELIST). As a church recognizes such gifted people, it may send them out to devote their whole time to preaching the gospel, making disciples and planting churches. In doing so, the home church becomes a partner with its missionaries in the gospel (Acts 13:1-4; Acts 14:27; Acts 16:1-2; Acts 18:22-23; cf. Philippians 1:5). </p> <p> [[Paul ]] was a missionary sent by a church into unevangelized areas, and his example shows that missionaries must have plans and goals. Like Paul, they may make no attempt to preach in every town and village, but concentrate on planting churches in the main population centres (Acts 13:14; Acts 14; Acts 1; Acts 8; Acts 20; Acts 16:12; Acts 18:1; Acts 19:1). These churches then have the responsibility to spread the gospel into the surrounding regions, though they will do so effectively only if they themselves are spiritually healthy (Acts 13:49; Acts 19:8-10; 1 Thessalonians 1:8). </p> <p> Whatever the strategy, the missionaries must also be flexible. They must be sensitive to God’s will in changing situations, and be prepared to alter their plans if God so directs (Acts 16:6-10; Acts 18:21; 1 Corinthians 16:7-9; 1 Corinthians 16:12). </p> <p> Adapting to different situations </p> <p> There is only one gospel, but its presentation may be adapted to the background and needs of different audiences. Paul’s preaching in the [[Jewish ]] synagogues differed from his preaching to non-Jewish idolaters (Acts 13:14-41; Acts 14:11-17; Acts 17:22-31). Nevertheless, it is often the case that those who appear ready-made to accept the gospel refuse it (e.g. Jews who already knew the Bible; Acts 13:45; Acts 14:1-2; Acts 17:1-5; Acts 17:13), and the most unlikely people accept it (e.g. idolaters, robbers, adulterers and perverts; Acts 19:18-20; Acts 19:26; 1 Corinthians 6:9-11). </p> <p> [[Christianity]] must not be identified with one level of society or one race. There should not therefore be an emphasis on one class of people to the neglect of the rest (Acts 16:14; Acts 17:4; Acts 17:12; Acts 18:3; Acts 18:7-8; 1 Corinthians 1:26; 2 Corinthians 8:1-2; Ephesians 2:14-15; 1 Timothy 6:1-2; 1 Timothy 6:17). Nor should there be an emphasis on one sort of proclamation to the neglect of the rest (1 Corinthians 9:22). Missionaries may make the gospel known through preaching, discussion, debating or teaching; they may use religious buildings, public places or private homes; they may deal with mass audiences, small groups or individual enquirers (Acts 2:40-41; Acts 5:25; Acts 6:9-10; Acts 8:27-29; Acts 11:12; Acts 14:1; Acts 16:13; Acts 16:32; Acts 17:19; Acts 20:22; Acts 21:39-40; Acts 28:17). </p> <p> The time that missionaries spends in one centre may vary from a few weeks to a few years (Acts 17:2; Acts 18:11; Acts 20:31). [[Patience]] is necessary, but that does not mean that they must remain indefinitely in one place preaching the gospel to unresponsive people, when people in other places have not yet heard (Matthew 10:11-14; Acts 13:51; Acts 17:13-14; Acts 19:8-9). </p> <p> [[Independence ]] of new churches </p> <p> To avoid making a church dependent on them, those who plants the church should be careful about starting programs that can only operate if they are there permanently (Acts 18:20; Acts 20:38; 1 Corinthians 2:5). They should concentrate on making the Christians true disciples who can carry on the work of Christ, both in helping the church and in reaching out to the lost (Matthew 28:19; Ephesians 4:11-13). In particular they should train those who show signs of being gifted for the more important ministries of the church (2 Timothy 2:2; see GIFTS OF THE SPIRIT). </p> <p> Having taught people to trust in the Lord, missionaries must show that they also trust in the Lord, by leaving the new believers to learn by experience how to live as Christ’s people (Acts 14:23; Acts 20:32). If the believers have been built up in the knowledge of God and his Word (Acts 11:26; Acts 20:27), they will be able to maintain their Christian commitment after the missionaries have gone. They should even be able to spread the gospel into the surrounding regions (Acts 13:49; Acts 13:52; Acts 19:10; 1 Thessalonians 1:8-10). </p> <p> [[Though ]] the founders of the church may leave it, they do not abandon it. Through letters, visits and periods of temporary residence they can help it to grow (Acts 15:36; Acts 20:2-3; 1 Corinthians 5:9; 1 Corinthians 7:1; 1 Corinthians 16:5; 1 Corinthians 16:12). </p> <p> Each church, if it is to stand by itself, must also be able to govern itself. God has provided for the leadership of local churches through giving certain people the necessary abilities to be elders. The founders of the church have the responsibility to appoint such leaders in the church (Acts 14:23; Acts 20:17; Titus 1:5; see ELDER). (Concerning Paul’s exercise of authority in the churches he established, see APOSTLE.) </p> <p> People in different churches will pray, sing, teach and worship in a variety of ways, depending on their background and culture. When missionaries plant churches in cultures different from their own, they must not impose their culture upon the new Christians, but encourage them to find suitable ways of expressing their newfound faith (cf. 1 Corinthians 16:20; Colossians 3:16-17). </p> <p> Christianity can function in any age and in any culture. The New Testament is not a book of rules giving instructions on the practical details of church procedures, but a collection of stories and letters providing guidance for a Spirit-directed people (Acts 20:28; 1 Corinthians 2:12-13; 1 Corinthians 6:5; 1 Corinthians 7:6; 1 Corinthians 7:40; Philippians 1:9). Flexibility will enable missionaries to change patterns of activity to meet the needs of different kinds of people (Acts 15:10; 1 Corinthians 9:20-23; Galatians 2:12-14). (For the principles of church life that should guide those who establish new churches see CHURCH.) </p> <p> When establishing churches in new areas, missionary may choose not to accept financial support from the local people, to avoid being a burden or creating misunderstanding (1 Corinthians 9:12; 2 Corinthians 12:14-18). They might choose to do part-time secular work to help support themselves, or receive gifts of money from churches elsewhere (Acts 18:3; Acts 20:33-34; 2 Corinthians 11:7-9; Philippians 4:15-18; 1 Thessalonians 2:5; 1 Thessalonians 2:9; 2 Thessalonians 3:7-8). </p> <p> [[Evangelism ]] and social concern </p> <p> Jesus demonstrated true Christian love by helping the poor, the sick, the despised and the victims of injustice. He taught his disciples to do likewise (Matthew 8:2-3; Matthew 8:6-7; Matthew 9:11; Matthew 25:34-35; Mark 8:1-2; Mark 12:40; Luke 10:36-37; James 5:1-6; 1 John 3:17). </p> <p> Following Jesus, the early missionaries saw people not merely as souls to be saved, but as people whose bodies and minds were also in need. They were concerned for the whole person, not just part of the person. They therefore accompanied their preaching with acts of compassion, and taught the newly founded churches the social responsibilities that the gospel placed upon them (Acts 5:12; Acts 9:34; Acts 16:16-18; Romans 13:8-10; Galatians 2:10; Galatians 6:10; 1 Timothy 5:3-5; 1 Timothy 6:18; James 1:27). </p> <p> Like Jesus, however, the early missionaries did not carry out their practical ministries or use their miraculous powers as a method of evangelism. They did not do good deeds for people merely to try to convert them. They did good deeds because they had a Christian duty to do so, whether or not the people were Christians or even likely to become Christians (Acts 3:6; Acts 5:15-16; Acts 19:11-12; Acts 28:8-9; James 2:15-16; see GOOD WORKS; MIRACLES) . </p> <p> As Christians carry on the mission that Jesus started, they show people the sort of world that God wants. They work towards the goal that God has for the removal of all the effects of sin, not only in individuals and human society but also in the world of nature (Romans 8:19-23; Revelation 21:4; Revelation 22:1-2; see JUSTICE; NATURE). </p> <p> But the root of the world’s problems is sin, and the basic task of the church’s mission is to make known the gospel of Jesus Christ. The gospel is God’s provision to deal with sin. As people respond to that gospel, they come into a right relationship with God, and then set about producing character and behaviour that is in keeping with their Christian faith (Matthew 28:19-20; Luke 24:47; Acts 1:8; Romans 1:16; Romans 15:20; Titus 3:8). </p> | | <p> God has entrusted to his people the task, or mission, of spreading the message of his salvation to the world. The people who carry out this mission are therefore called missionaries. The present article uses the words ‘mission’ and ‘missionary’ in this broad sense, and not as technical names for specific organizations or people who work full time in church-sponsored activities in foreign countries. </p> <p> Mission is necessary because sin has cut people off from the life of God and left them in the power of Satan ( Genesis 3:24 ; Romans 1:21-25 ; John 3:19 ; Galatians 5:19-21 ; 1 John 5:19). God, however, has made a way of salvation (and it is the only way ; John 3:16 ; John 14:6 ; Acts 4:12 ; Romans 5:17), but if the people of the world are to receive this salvation, God’s people must first of all tell them about it ( Romans 10:13-15 ; 2 Corinthians 5:18-19). </p> <p> The Bible records the development of God’s plan for the salvation of people worldwide. God chose one man (Abraham) to father one particular nation (Israel) through whom God’s blessing would go to all nations. Israel was to be God’s representative in bringing the nations of the world to know him ( Genesis 12:2-3; Genesis 22:18 ; Exodus 19:5-6 ; Isaiah 49:6 ; Zechariah 8:22-23). Although Israel as a whole failed to carry out its task, out of it came one person, Jesus Christ, who was the Saviour of the world ( Luke 2:10-11 ; Galatians 3:16). He built a new people of God, the Christian church, to whom he entrusted the mission of taking the message of his salvation to people everywhere ( Matthew 28:19-20 ; Acts 1:8 ; Acts 13:47). </p> <p> '''Jesus and world mission ''' </p> <p> Israel failed to be God’s light to the nations, partly because the people were so self-satisfied in their status as God’s chosen people that they had no concern for others. They considered themselves assured of God’s blessing, and the Gentile nations assured of his judgment; but in this they deceived themselves ( Jonah 4:2 ; Jonah 4:11 ; Matthew 3:9 ; Romans 2:25-29 ; Romans 3:29 ; Romans 9:6-7 ; Romans 9:15). </p> <p> Despite Israel’s failure, it was still the nation God chose and prepared to produce the world’s Saviour. Jesus therefore announced his salvation to Israel before spreading the message farther afield among the Gentiles ( Matthew 15:24; cf. Matthew 4:23 ; Matthew 13:54). He instructed the twelve apostles to do likewise ( Matthew 10:5-6). (For the mission of the twelve during the lifetime of Jesus see [[Apostle]] .) Even Paul, who was not one of the original twelve, believed he had an obligation to preach to the Jews first ( Acts 13:46 ; Acts 18:6 ; Romans 1:16). </p> <p> Jesus had always anticipated a wider mission to the Gentiles ( Matthew 8:11-12 ; Matthew 21:43 ; Matthew 28:19 ; John 10:16 ; John 20:21). He told his disciples, and through them the church, to look upon the initial work in [[Palestine]] as the foundation for a wider reaching work into the Gentile world ( Luke 24:46-47 ; Acts 1:8). He encouraged a sense of urgency in this mission by saying that he would return and bring in the new age only after his followers had preached the gospel worldwide ( Matthew 24:14). </p> <p> '''Planting churches in new areas ''' </p> <p> The New Testament record of the expansion of the early church shows the sort of work the church must be prepared for if it is to fulfil its mission. Of first importance is the personal life and testimony of the [[Christians]] themselves. Through their witness the gospel spreads ( Acts 8:4-6 ; Acts 11:19-21 ; Colossians 1:7). But God wants more than to save people. He wants to see them baptized, made disciples of Jesus, instructed in Christian teaching and built into local churches ( Matthew 28:19-20 ; John 17:20-21 ; Acts 1:8 ; Acts 2:41-47 ; Acts 11:26 ; Colossians 1:25 ; Colossians 1:28; see [[Baptism]] ; [[Disciple]] ; TEACHER). </p> <p> Although all Christians should bear witness to Jesus, God chooses and equips certain people for the specific task of breaking into unevangelized areas with the gospel ( Acts 9:15 ; Romans 10:14-15 ; Romans 15:20 ; 2 Corinthians 10:16 ; Galatians 1:16; see [[Evangelist]] ). As a church recognizes such gifted people, it may send them out to devote their whole time to preaching the gospel, making disciples and planting churches. In doing so, the home church becomes a partner with its missionaries in the gospel ( Acts 13:1-4 ; Acts 14:27 ; Acts 16:1-2 ; Acts 18:22-23; cf. Philippians 1:5). </p> <p> Paul was a missionary sent by a church into unevangelized areas, and his example shows that missionaries must have plans and goals. Like Paul, they may make no attempt to preach in every town and village, but concentrate on planting churches in the main population centres ( Acts 13:14; Acts 14; Acts 1; Acts 8; Acts 20 ; Acts 16:12 ; Acts 18:1 ; Acts 19:1). These churches then have the responsibility to spread the gospel into the surrounding regions, though they will do so effectively only if they themselves are spiritually healthy ( Acts 13:49 ; Acts 19:8-10 ; 1 Thessalonians 1:8). </p> <p> Whatever the strategy, the missionaries must also be flexible. They must be sensitive to God’s will in changing situations, and be prepared to alter their plans if God so directs ( Acts 16:6-10 ; Acts 18:21 ; 1 Corinthians 16:7-9 ; 1 Corinthians 16:12). </p> <p> '''Adapting to different situations ''' </p> <p> There is only one gospel, but its presentation may be adapted to the background and needs of different audiences. Paul’s preaching in the Jewish synagogues differed from his preaching to non-Jewish idolaters ( Acts 13:14-41 ; Acts 14:11-17 ; Acts 17:22-31). Nevertheless, it is often the case that those who appear ready-made to accept the gospel refuse it (e.g. Jews who already knew the Bible ; Acts 13:45 ; Acts 14:1-2 ; Acts 17:1-5 ; Acts 17:13), and the most unlikely people accept it (e.g. idolaters, robbers, adulterers and perverts ; Acts 19:18-20 ; Acts 19:26 ; 1 Corinthians 6:9-11). </p> <p> [[Christianity]] must not be identified with one level of society or one race. There should not therefore be an emphasis on one class of people to the neglect of the rest ( Acts 16:14 ; Acts 17:4 ; Acts 17:12 ; Acts 18:3 ; Acts 18:7-8 ; 1 Corinthians 1:26 ; 2 Corinthians 8:1-2 ; Ephesians 2:14-15 ; 1 Timothy 6:1-2 ; 1 Timothy 6:17). Nor should there be an emphasis on one sort of proclamation to the neglect of the rest ( 1 Corinthians 9:22). Missionaries may make the gospel known through preaching, discussion, debating or teaching; they may use religious buildings, public places or private homes; they may deal with mass audiences, small groups or individual enquirers ( Acts 2:40-41 ; Acts 5:25 ; Acts 6:9-10 ; Acts 8:27-29 ; Acts 11:12 ; Acts 14:1 ; Acts 16:13 ; Acts 16:32 ; Acts 17:19 ; Acts 20:22 ; Acts 21:39-40 ; Acts 28:17). </p> <p> The time that missionaries spends in one centre may vary from a few weeks to a few years ( Acts 17:2 ; Acts 18:11 ; Acts 20:31). [[Patience]] is necessary, but that does not mean that they must remain indefinitely in one place preaching the gospel to unresponsive people, when people in other places have not yet heard ( Matthew 10:11-14 ; Acts 13:51 ; Acts 17:13-14 ; Acts 19:8-9). </p> <p> '''Independence of new churches ''' </p> <p> To avoid making a church dependent on them, those who plants the church should be careful about starting programs that can only operate if they are there permanently ( Acts 18:20 ; Acts 20:38 ; 1 Corinthians 2:5). They should concentrate on making the Christians true disciples who can carry on the work of Christ, both in helping the church and in reaching out to the lost ( Matthew 28:19 ; Ephesians 4:11-13). In particular they should train those who show signs of being gifted for the more important ministries of the church ( 2 Timothy 2:2; see [[Gifts Of The Spirit]] ). </p> <p> Having taught people to trust in the Lord, missionaries must show that they also trust in the Lord, by leaving the new believers to learn by experience how to live as Christ’s people ( Acts 14:23 ; Acts 20:32). If the believers have been built up in the knowledge of God and his Word ( Acts 11:26 ; Acts 20:27), they will be able to maintain their Christian commitment after the missionaries have gone. They should even be able to spread the gospel into the surrounding regions ( Acts 13:49 ; Acts 13:52 ; Acts 19:10 ; 1 Thessalonians 1:8-10). </p> <p> Though the founders of the church may leave it, they do not abandon it. Through letters, visits and periods of temporary residence they can help it to grow ( Acts 15:36 ; Acts 20:2-3 ; 1 Corinthians 5:9 ; 1 Corinthians 7:1 ; 1 Corinthians 16:5 ; 1 Corinthians 16:12). </p> <p> Each church, if it is to stand by itself, must also be able to govern itself. God has provided for the leadership of local churches through giving certain people the necessary abilities to be elders. The founders of the church have the responsibility to appoint such leaders in the church ( Acts 14:23 ; Acts 20:17 ; Titus 1:5; see [[Elder]] ). (Concerning Paul’s exercise of authority in the churches he established, see [[Apostle]] .) </p> <p> People in different churches will pray, sing, teach and worship in a variety of ways, depending on their background and culture. When missionaries plant churches in cultures different from their own, they must not impose their culture upon the new Christians, but encourage them to find suitable ways of expressing their newfound faith (cf. 1 Corinthians 16:20 ; Colossians 3:16-17). </p> <p> Christianity can function in any age and in any culture. The New Testament is not a book of rules giving instructions on the practical details of church procedures, but a collection of stories and letters providing guidance for a Spirit-directed people ( Acts 20:28 ; 1 Corinthians 2:12-13 ; 1 Corinthians 6:5 ; 1 Corinthians 7:6 ; 1 Corinthians 7:40 ; Philippians 1:9). Flexibility will enable missionaries to change patterns of activity to meet the needs of different kinds of people ( Acts 15:10 ; 1 Corinthians 9:20-23 ; Galatians 2:12-14). (For the principles of church life that should guide those who establish new churches see [[Church]] .) </p> <p> When establishing churches in new areas, missionary may choose not to accept financial support from the local people, to avoid being a burden or creating misunderstanding ( 1 Corinthians 9:12 ; 2 Corinthians 12:14-18). They might choose to do part-time secular work to help support themselves, or receive gifts of money from churches elsewhere ( Acts 18:3 ; Acts 20:33-34 ; 2 Corinthians 11:7-9 ; Philippians 4:15-18 ; 1 Thessalonians 2:5 ; 1 Thessalonians 2:9 ; 2 Thessalonians 3:7-8). </p> <p> '''Evangelism and social concern ''' </p> <p> Jesus demonstrated true Christian love by helping the poor, the sick, the despised and the victims of injustice. He taught his disciples to do likewise ( Matthew 8:2-3 ; Matthew 8:6-7 ; Matthew 9:11 ; Matthew 25:34-35 ; Mark 8:1-2 ; Mark 12:40 ; Luke 10:36-37 ; James 5:1-6 ; 1 John 3:17). </p> <p> Following Jesus, the early missionaries saw people not merely as souls to be saved, but as people whose bodies and minds were also in need. They were concerned for the whole person, not just part of the person. They therefore accompanied their preaching with acts of compassion, and taught the newly founded churches the social responsibilities that the gospel placed upon them ( Acts 5:12 ; Acts 9:34 ; Acts 16:16-18 ; Romans 13:8-10 ; Galatians 2:10 ; Galatians 6:10 ; 1 Timothy 5:3-5 ; 1 Timothy 6:18 ; James 1:27). </p> <p> Like Jesus, however, the early missionaries did not carry out their practical ministries or use their miraculous powers as a method of evangelism. They did not do good deeds for people merely to try to convert them. They did good deeds because they had a Christian duty to do so, whether or not the people were Christians or even likely to become Christians ( Acts 3:6 ; Acts 5:15-16 ; Acts 19:11-12 ; Acts 28:8-9 ; James 2:15-16; see [[Good Works; Miracles]] ) </p> <p> As Christians carry on the mission that Jesus started, they show people the sort of world that God wants. They work towards the goal that God has for the removal of all the effects of sin, not only in individuals and human society but also in the world of nature ( Romans 8:19-23 ; Revelation 21:4 ; Revelation 22:1-2; see [[Justice]] ; [[Nature]] ). </p> <p> But the root of the world’s problems is sin, and the basic task of the church’s mission is to make known the gospel of Jesus Christ. The gospel is God’s provision to deal with sin. As people respond to that gospel, they come into a right relationship with God, and then set about producing character and behaviour that is in keeping with their Christian faith ( Matthew 28:19-20 ; Luke 24:47 ; Acts 1:8 ; Romans 1:16 ; Romans 15:20 ; Titus 3:8) . </p> |
| <p> <b> MISSION. </b> —The following article deals with the mission of the Lord [[Jesus]] [[Christ]] only as presented in the [[Gospel]] narratives. The Lord Jesus frequently manifested <i> consciousness of being commissioned by [[God]] </i> . Now the general (πέμπω) and now the specific term (ἀποστέλλω) for sending is used in reference to His work, the latter word signifying an intimate connexion between sender and sent (Cremer, p. 529). As God’s trusted messenger He felt that there was a decree (δεῖ) for Him to execute (Luke 2:49; Luke 4:43; Luke 9:22 etc.), that He had His Father’s authority (John 5:43; John 8:42), and that as the Father had sanctified Him and sent Him into the world (John 10:36), it was not for Him to do His own pleasure (John 6:38). The [[Fourth]] Evangelist, deeply impressed with the idea of the commission received by his Lord, mentions the fact repeatedly, and in one place stops to brood over the mere name of a place because it suggests a mission (John 9:7). [[Instead]] of considering Himself as being merely one among a number of [[Divine]] messengers, Jesus knew Himself to be the Messenger-Son (Mark 12:6-7). The Lord’s consciousness refers to (1) the <i> objects </i> of His mission, (2) the <i> means </i> to be adopted to gain His wondrous ends, (3) the <i> extent </i> , and (4) the <i> credentials </i> of His mission. </p> <p> <b> 1. The objects of the mission </b> .—These are exhibited in various forms. [[Prophecy]] has to be fulfilled (Mark 12:10-11; Mark 14:21; Mark 14:27; Mark 14:49, Luke 4:21; Luke 10:24; Luke 24:27, John 5:46; John 13:18). It is the function of Jesus to be the King (Psalms 2), the [[Son]] of Man (Psalms 8, Daniel 7:13-14), the [[Servant]] of [[Jehovah]] (Isaiah 42, 53), the founder a New [[Covenant]] (Jeremiah 31:31-34); and thus to glorify God (John 12:28; John 17:4) and save men (Matthew 1:21, Luke 2:11; Luke 19:10, John 3:17; John 10:10; John 12:47; John 17:2; John 20:31) by attracting men to Himself (Matthew 11:28, John 5:40; John 12:32) and by giving Himself as a sacrifice (Mark 10:45, John 1:29; John 6:51; John 10:15; John 12:24). </p> <p> <b> 2. [[Means]] to the ends of the mission. </b> —The nature of these aims required that the [[Heavenly]] [[Apostle]] (Hebrews 3:1) should manifest the [[Kingdom]] and the character of God, together with the greatness of man’s calling. The sacrificial death at [[Calvary]] sums up all the revelations. The speech, the life, the death of the Lord Jesus are the means whereby He discharges His unique mission to mankind. </p> <p> ( <i> a </i> ) To succeed, it was imperative that Jesus should ensure <i> the recognition of the sovereignty of God </i> . The Kingdom of God must be established upon the earth (Matthew 4:17, Luke 19:11 ff.). Where there are minds that gladly defer to God’s will, there the Kingdom is. Submission may be incomplete (Matthew 13:24-30; Matthew 13:47-48) and transient (Matthew 13:20-22). In Jesus alone were the claims of God fully and constantly heeded: therefore the leadership of men is His prerogative (Matthew 23:10). He called men to Himself in order to make them loyal to the heavenly throne. God’s subjects renounce evil habits (Matthew 4:17), enjoy pardon (Luke 24:47), possess sincerity (Matthew 7:21-27), are plastic and trustful as children (Matthew 18:2-4, Luke 18:16-17, John 3:3), are willing to render costly service in meekness (Matthew 20:25-28); they transcend national distinctions (Matthew 8:11) and set all interests below those of the Kingdom (Matthew 6:33; Matthew 13:45-46, Luke 9:57-62; Luke 18:29-30). The presence of the Kingdom is known by its conquering power (Luke 11:20). Its growth cannot be accounted for unless the activities of God are adduced; albeit man’s cooperation is required (Mark 4:26-29). A river (as the Nile) may not originate in the land that it waters, and yet may be indispensable thereto; similarly Christ’s Kingdom is the blessing the world needs most, and its coining must be uppermost in prayerful minds (Matthew 6:9-10), yet it takes its rise in the unseen heaven (John 18:36). Diseases, defects, excreseences of all kinds—physical, mental, spiritual—are foreign elements (Matthew 13:27-28, Luke 13:16). It was the function of the Lord Jesus to reveal verbally and in His life the nature of God’s reign. His loving and unswerving devotion to the Father’s will is the central orb of the moral world, and all human wills should be planets ruled and lighted by His filial homage. [[Union]] with Him, harmony with Him, would bring about union and harmony among the races of mankind, and earth according to the great prayers (Matthew 6:9-10, John 17:20-21), would be a province of heaven. In all its particulars—its purity, might, obedience, joyful loyalty, friendliness, prayerfulness, catholicity—the Kingdom of God is the life of Christ expanded. It was His task to give mankind, on the scale of His earthly experience, a clear and distinct conception of subjection to the authority of God. The Kingdom is where He is; it is He working through the wills, intellects, affections of His people. The laws of the Kingdom are those to which Christ conformed His purposes and deeds. The [[Beatitudes]] (Matthew 5:1-12) are songs that first were sung in His own heart. Hence a description of the Kingdom is a description of the character of Jesus from the point of view belonging to duty and common service. If the precepts of the gospel—which were indeed citations from His own hook of life as child, friend, artizan, preacher, sacrifice—were heeded in home and [[Church]] and State, we should see the Kingdom of God an organism with Christ as its soul, devout, righteous, beneficent. </p> <p> ( <i> b </i> ) He to whom the human will ought to be surrendered must he known to be supremely worthy of reverence, trust, and love. Inasmuch, then, as <i> knowledge of God </i> is essential to eternal life, it was one of the aims of Christ to impart this knowledge (John 17:3). God had often been represented as the Father of the [[Chosen]] People, and here and there individuals had thought themselves to be sons of God; but in the teachings of Jesus the Divine Fatherhood is asserted and illustrated so copiously, that some chapters of the [[Gospels]] consist almost solely of variations to the music of these good tidings (Matthew 5, 6, 7). Jesus made men think of God trustfully as well as reverently, with love as well as with awe. The revelation could be made only by the Son of God (Matthew 11:27, Luke 10:22), and it was contained in Himself (John 1:18; John 14:7-10). The love and obedience of the Son have as their counterparts the Father’s love and instructions; and so the paternal and the filial dispositions are mutually illuminating. The purposes of the Father are executed by the Son, and therefore to come to Jesus, to receive and honour Him, are acts that reach to God (Luke 9:48, John 5:22-23; John 13:20). The message is the Messenger. Not merely does a veil fall from before the Divine character; for Jesus, standing where the veil had stood, manifests the eternal righteousness and pitying love that cannot be content unless men are rescued from unrighteousness and wrath. [[Salvation]] is man’s progressive advance (John 17:3 γινώσκω) to God, his growing communion with the Father, his increasing faith, love, and reverence. The [[Saviour]] invites men to come by penitence and trust to Himself, that they may become one with Him and, through Him, with the Father (Matthew 11:28, John 17:21). whose holiness He discloses. </p> <p> ( <i> c </i> ) The fulfilment of Christ’s mission required the <i> revelation of man </i> . What is the moral condition of men? What is man in God’s idea? What can make man’s sin to be seen and hated? What can make God’s thought and purpose concerning man attractive to sinners? Inasmuch as penitence, faith, hope, love are essential elements of a true life, to create them was included in Christ’s gracious task. To produce the consciousness of guilt was an indispensable preliminary. His speech made sin exceeding sinful, and in His conduct there were presented such contrasts to man’s misdoings that the evils were exposed. A sense of sin actually was produced (Luke 5:8; Luke 7:37 ff; Luke 19:7-8), and men learned to trust God’s Son and to desire to be taught His life (Luke 11:1). He encouraged men to hope that His experience of pleasing the Father (John 8:29) might become theirs, seeing that they could become as intimately related to Him as the branches are related to the vine (John 15:1-8). The appearance of the Son of Man was a gospel, because, while it condemned sin, it affirmed moral evil to be an intrusion into man’s nature, and it invited the sinful to receive forgiveness and enter into union with that victorious life which from the first had overcome the world (Matthew 4:1-11, John 8:29; John 16:33; John 17:4). [[Corrupted]] man rejected and killed the [[Holy]] One, thereby disclosing human guilt and need; man, as God intended him to be, and as he may become by ‘believing in him’ (John 2:11; John 3:16), is revealed in Christ’s meekness, devoutness, filial obedience and fraternal service. ‘The Son of God’ gives men authority to become God’s sons (John 1:12-13), thereby causing men fully to unfold their manhood. </p> <p> ( <i> d </i> ) <i> The mission of the Saviour involved His death </i> .—His death was a chief part of His work. The [[Evangelists]] record sayings which prove that the great sacrifice was present to our Lord’s mind at an early stage of His ministry, so that there is no need to regard the explicit references to the death by violence made near [[Caesarea]] [[Philippi]] (Mark 8:31 ff.) as indicating a new outlook to the Lord’s own mind. The tragic note that is heard early in the Fourth Gospel (John 2:19-21; John 3:14-15; John 6:51) is not left to the last in the Synoptic accounts (Matthew 9:15, Mark 2:19-20, Luke 5:34-35). Moreover, the saving purpose of the sacrifice (Matthew 26:28, Mark 10:45; Mark 14:24, John 10:11; John 12:23-24; John 12:32-33), its necessity (δεῖ Mark 8:31, Luke 24:26), and its voluntary character (Matthew 26:53, John 10:18), are affirmed. ‘Through death to life’ is illustrated in His experience. The enjoyment by Him of a fuller life in countless redeemed ones is conditional upon His uttermost self-renunciation (John 12:24). The life of the Saviour passes to men through His surrender, and it enters into them so far as they adopt its principle. The way of sacrifiee is thus the way whereby the Saviour gives and the saved receive (Matthew 16:24-25). The New Covenant (Jeremiah 31:31-34) is connected with the shedding of the Lord’s blood (Luke 22:20), and it is necessary that the saved should participate in this fundamental law of Christ’s being (John 6:53-57). It was the Son’s gracious will to come to earth on an errand which meant exposure to temptation (and therefore exposure to the possibility that He might not return to heaven) in order to destroy sin and to allure mankind to the paths of rectitude and peace. It was not the purpose of the Lord to ascend to God unless He could do so as the head of a new race,—a race healed (John 3:14-15), vivified and nourished by His sacrificial offering (John 6:51-58). This death, with its victory over death, and its sequel—the return to the Father—were intended to provide, through the gift of the Holy Spirit, those saving resources whereby the true life is initiated (John 16:7-11) and sustained (John 14:16; John 14:26, John 15:26, John 16:13-15). </p> <p> <b> 3. The extent of Christ’s mission. </b> —While the regeneration of men was His first concern, His numerous miracles evince His care for man’s physical needs. As all departments of life were to be purified and enriched by His example and teaching, so all men were to feel that they could be saved by His grace. It has been supposed that Jesus had no outlook beyond the Chosen People, and that the universalism of the Gospels is an interpolation; the catholicity which the Church subsequently manifested being read back into the teachings of the Lord. This conjecture is applied to the Fourth Gospel, to the world-wide commission (Matthew 28:18-20, Mark 16:15), and to the universalism of St. Luke. [[True]] it is that at first the area of labour was restricted (Matthew 15:24), but this was a necessity of the situation, and is no indication that the [[Gentiles]] were to be excluded from salvation. [[Sin]] is not local or racial, and Jesus hated <i> it </i> ; and man, as man, was loved by Him. Any devout [[Jew]] would think that somehow the Gentiles were to reap advantage from the Messianic reign (Luke 2:30-32), and though it was deemed absurd to suppose that preference could be given by the [[Messiah]] to heathen men (John 7:35), even the [[Pharisees]] were zealous in making proselytes (Matthew 23:15). Why should it be thought incredible that Jesus hoped ultimately to win men of all nations? Was not exclusiveness distressing to Him? Was He not ready with a reference to mercies granted to the woman of [[Zarephath]] and to [[Naaman]] the [[Syrian]] (Luke 4:25-27)? The outer court of the [[Temple]] was the only part of the sacred structure to which a [[Gentile]] had access, and all the Evangelists report that Jesus insisted that this enclosure should be kept clean and quiet ‘for all the nations’ (Matthew 21:12-13, Mark 11:15-17, Luke 19:45-46, John 2:14; John 2:16). Jesus rejoiced in the centurion’s faith—not found by Him in [[Israel]] (Luke 7:9), and the Syrophœnician woman cheered His heart by her trust and loving ingenuity (Matthew 15:28). At first the disciples were forbidden to preach to [[Samaritans]] (Matthew 10:5), though, when they were fully equipped, the restriction was withdrawn (Acts 1:8): He Himself laboured in [[Samaria]] (Luke 9:51-56, John 4), and called attention to the beneficence of one [[Samaritan]] (Luke 10:33-35), and to the faith and gratitude of another’ (Luke 17:15-19). It is quite in harmony with the Saviour’s love for the outcast and despised, the publicans and sinners amongst the [[Jews]] (Matthew 9:9-13, Luke 7:37-50; Luke 15:1-2 ff., Luke 18:9-14; Luke 19:1-10), that He should foresee the approach of all men to Himself (John 12:32), and anticipate a time when He should be the [[Shepherd]] of one flock consisting of sheep gathered from far and near (John 10:16). The interest manifested by the [[Magi]] (Matthew 2) and by the [[Greeks]] (John 12:20-21) is not alien to Christ’s mission. [[Moreover]] it is clearly declared that strangers will become workers in the vineyard (Matthew 21:41), and that before His throne all nations are to be assembled for judgment (Matthew 25:31-32). ‘The Saviour of the world’ (John 4:42) has grace and power wherewith to meet the needs which belong to every man in every age and country; for He is the [[Light]] (John 1:9, John 8:12, John 9:5, John 12:46), the [[Water]] (John 4:10, John 7:37), the [[Bread]] (John 6:35; John 6:48-51), the Life (John 11:25, John 14:6). </p> <p> <b> 4. Credentials of the mission. </b> —Jesus entered upon His task with the confidence that He was anointed with the Holy [[Spirit]] (Luke 4:18). John the [[Baptist]] declared that he saw the Spirit descending upon Jesus, and that he had been prepared for this sign (John 1:33-34). The testimony thus borne by the last of the Old Covenant prophets is referred to by the Saviour together with other credentials,—as the witness of His works, that of the Father and that of the [[Scriptures]] (John 5:32-47). Messengers came from the [[Machaerus]] prison, saying, ‘John the Baptist hath sent us unto thee, saying, [[Art]] thou he that cometh, or look we for another?’ In that hour Jesus wrought miracles which He adduced, together with His habit of announcing good tidings to the poor, as proofs of His Messiahship (Luke 7:18-22). The deeds were signs (σημεῖα) that the Divine messenger could quicken body and soul (Mark 5:41-42, Luke 7:14-15, John 11:25; John 11:43-44); cure physical and spiritual diseases; render efficient withered powers (Mark 3:1-5, John 5:5-9); add faculties, contrary to what might be expected, as in the case of the man born blind (John 9); redress evils caused by circumstances—for instance the fever due to the [[Capernaum]] district—(Luke 4:38-39); cleanse all the fountains of life, as in cures wrought for lepers (Mark 1:40-42, Luke 17:12-14); bestow abilities, receptive (Mark 8:22-25) and communicative (Matthew 9:32-33). While the miracles were wrought in pure kindness, they afforded evidences to the thoughtful of the validity of Christ’s claims (John 3:2; John 7:31; John 10:37-38; John 14:11; John 15:24), and they were intended by the Lord to give assurance to men of His redeeming grace (Mark 2:10-11). The very term employed for saving processes (σώζω) will serve equally for temporal and spiritual blessings (Matthew 1:21, Mark 10:26, Luke 7:50, John 3:17), even as the [[Worker]] shows Himself in reference both to the inner and the outer life to be the [[Great]] [[Physician]] (Mark 2:17). Some persons were allowed to have extraordinary aid to the belief that Jesus came from God, for they were with Him when He was transfigured, and heard a voice saying, ‘This is my Son, my chosen: hear ye him’ (Luke 9:35); nevertheless there was adequate support for the faith of all men in the remarkable interest Jesus took in the neglected (Luke 7:22-23; Luke 15:1 ff.), in His readiness to pray (John 17:1) and to serve (Mark 6:34, cf. v. 31), and in the union of qualities of character which are rarely found together. The credentials of Christ’s mission are in Himself. The grandeur and simplicity of His life, the meek and beneficent use of marvellous powers, the sinless One’s friendship with sinners, the strength and gentleness, the zeal and patience, the ardour and purity of His character—prove that He came forth from the Father (John 6:68-69; John 16:27). [[Believers]] in Him discover with more and more clearness, as they trust Him more and more fully, that His gracious promises are fulfilled. He is to their consciences the Goodness,—to their intellects the Truth,—to their hearts the supreme Beauty, the Way, the Truth, the Life. </p> <p> Literature.—Cremer, <i> Lex. s.v. </i> ἀσοστέλλω; Wendt, <i> Teaching of Jesus </i> , ii. 184 ff. </p> <p> W. J. Henderson. </p>
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| <p> is the word used by [[Roman]] Catholics, Anglicans, and American Ritualists in a sense somewhat synonymous to the word Revival (q.v.). [[Among]] Roman Catholics the [[Mission]] is a series of special services, conducted generally by propagandists, who do not themselves preside over a parish; they are mostly members of a monastic order. The word "Mission" in this sense is of recent use. In the [[Church]] of [[England]] and the [[Protestant]] Episcopal Church the word designates "a series of services in which prayer, praise, preaching, and personal exhortation are the main features, and is intended to call souls to repentance and faith, and deepen the spiritual life in the faithful." The "mission" is conducted in a particular parish, or in a number of parishes at once, directed by the rector, or by some priest experienced in such matters, whom he obtains to aid him. " Its themes are heaven, hell, the judgment, sin, the atonement for sin, God's justice, and God's mercy." "The purpose is the proclamation of the old foundations of faith and repentance to souls steeped in worldliness and forgetful of their destiny, whether they be the souls of the baptized or the unbaptized." The usual period of the year for the "mission" is the season of [[Lent]] (q.v.). In England it has been the practice for years. A correspondent of the New [[York]] Church Journal (March 12, 1874), after describing the interest awakened by the mission services in the English metropolis (in 1874), says that the bishops, persuaded by the good results of the propriety of the missions, "have declined to lay down special rules, and trust to the loyalty of the clergy to conduct the mission in accordance with the rules of the Church," and then adds that "the clergy are now too busy with the real work of the mission to discuss the proper pronunciation of ‘ Amen,' the length of surplices, and the color of stoles." In the [[United]] States it has as yet found favor with few of the Protestant Episcopal churches. A serious obstacle is the Liturgy. In the mission the largest spontaneity and freedom are allowed. Prayers are extemporaneous. The preaching is pungent and personal. The singing is participated in by the whole congregation, and familiar hymns and tunes are selected. The tendency is towards a general introduction of the "mission" into all Protestant Episcopal churches. The Church Journal and [[Gospel]] [[Messenger]] of December 25, 1873, made a special plea in its behalf, and the [[Reverend]] B.P. Morgan has published a book to enlist his Church in revival work. (See Retreat). (J.H.W.) </p> | | <p> is the word used by Roman Catholics, Anglicans, and American Ritualists in a sense somewhat synonymous to the word Revival (q.v.). Among Roman Catholics the Mission is a series of special services, conducted generally by propagandists, who do not themselves preside over a parish; they are mostly members of a monastic order. The word "Mission" in this sense is of recent use. In the Church of [[England]] and the [[Protestant]] Episcopal Church the word designates "a series of services in which prayer, praise, preaching, and personal exhortation are the main features, and is intended to call souls to repentance and faith, and deepen the spiritual life in the faithful." The "mission" is conducted in a particular parish, or in a number of parishes at once, directed by the rector, or by some priest experienced in such matters, whom he obtains to aid him. " Its themes are heaven, hell, the judgment, sin, the atonement for sin, God's justice, and God's mercy." "The purpose is the proclamation of the old foundations of faith and repentance to souls steeped in worldliness and forgetful of their destiny, whether they be the souls of the baptized or the unbaptized." The usual period of the year for the "mission" is the season of [[Lent]] (q.v.). In England it has been the practice for years. A correspondent of the New York Church Journal (March 12, 1874), after describing the interest awakened by the mission services in the English metropolis (in 1874), says that the bishops, persuaded by the good results of the propriety of the missions, "have declined to lay down special rules, and trust to the loyalty of the clergy to conduct the mission in accordance with the rules of the Church," and then adds that "the clergy are now too busy with the real work of the mission to discuss the proper pronunciation of '''''‘''''' Amen,' the length of surplices, and the color of stoles." In the United States it has as yet found favor with few of the Protestant Episcopal churches. A serious obstacle is the Liturgy. In the mission the largest spontaneity and freedom are allowed. Prayers are extemporaneous. The preaching is pungent and personal. The singing is participated in by the whole congregation, and familiar hymns and tunes are selected. The tendency is towards a general introduction of the "mission" into all Protestant Episcopal churches. The Church Journal and Gospel [[Messenger]] of December 25, 1873, made a special plea in its behalf, and the [[Reverend]] B.P. Morgan has published a book to enlist his Church in revival work. (See Retreat). (J.H.W.) </p> |
