E-Book, Englisch, 144 Seiten
Carson / Nielson God's Love Compels Us
1. Auflage 2015
ISBN: 978-1-4335-4382-1
Verlag: Crossway
Format: EPUB
Kopierschutz: 0 - No protection
Taking the Gospel to the World
E-Book, Englisch, 144 Seiten
ISBN: 978-1-4335-4382-1
Verlag: Crossway
Format: EPUB
Kopierschutz: 0 - No protection
D. A. Carson (PhD, Cambridge University) is Emeritus Professor of New Testament at Trinity Evangelical Divinity School. He is a cofounder and theologian-at-large of the Gospel Coalition and has written and edited nearly two hundred books. He and his wife, Joy, have two children and live in the north suburbs of Chicago.
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THE BIBLICAL BASIS FOR MISSIONS
What is the biblical basis for missions? And how shall we go about answering that question?
We might simply tease out the Bible’s entire storyline. We begin with creation: God makes everything good. Then comes the anarchic revolution against God that Christians call “the fall.” Yet, wonderfully, as early as Genesis 3:15, God himself promises that the seed of the woman will crush the Serpent’s head. In perfect justice, God could destroy the race at that point, but already he is promising redemption. And then, a few chapters later, when hatred and idolatry multiply, he could wipe out the entire race in the flood, but he spares eight human beings.
As evil and idolatry multiply yet again, God starts, as it were, a new humanity, calling Abraham as the patriarch of a new race. From Abraham’s seed, God avers, all the nations of the earth will be blessed. Yet Abraham, though he is called a friend of God and a man of faith, manages, more than once, to be a liar whose deceit puts his wife in jeopardy. His son appears to be a bit of a wimp. His grandson Jacob is a deceiver. Jacob’s sons, the twelve patriarchs—well, one sleeps with his father’s concubine and another messes around with his own daughter-in-law. Two of them butcher all the males of a small village, while ten of them try to decide whether to kill the eleventh or sell him into slavery. And these are the patriarchs! Even so, God spares them, preserving the promised line until, toward the end of the book of Genesis, there is a promise that from one of these patriarchs will eventually spring a redeeming king, the Lion of the tribe of Judah.
In the book of Exodus, God constitutes the Israelites a nation and gives them the law. This instruction commands certain behavior; it also institutes certain rites and rituals that anticipate what is yet to come. The sacrifices of the Day of Atonement, for example, offered up for the sins of the priest and of the people, repeated year after year, have the effect of reminding God’s people of their sins even as they serve as the means by which God forgives them.
Soon we arrive at the utter degeneration described in the book of Judges—endless cycles of depravity, sinking lower and lower until, by the end of the period covered in the book, the scene is so dark that you cannot tell the good guys from the bad guys. Even the good guys are frankly so embarrassing and barbaric that the chapters describing them are difficult to read in public. “O God, how we need a king, for everyone is doing what is right in his own eyes.”
Eventually, God raises up David, described as “a man after his own heart” (1 Sam. 13:14). This man after God’s heart manages to commit adultery and murder. One wonders what he would have done if he hadn’t been a man after God’s heart. That dynasty rules over the twelve tribes for only two generations; then the nation splits. Two centuries later, wallowing in corruption, idolatry, depravity, endless malice, and greed, the ten northern tribes go into captivity. A century and a half after that, the southern tribes, passionately enjoying similar sins, experience the same judgment.
In this short chapter, I cannot flesh out Israel’s further experiences, not to mention the diverse ways in which God speaks to them, displaying amazing patience. But we would be remiss to forget the words of some of the prophets. One of them foresees a coming servant who will be wounded for our transgressions (Isaiah 53). That same prophet also foresees a day when God will say, “In that day Israel will be the third, along with Egypt and Assyria, a blessing on the earth” (19:24),1 anticipating a time when the locus of the people of God will not be one nation or one tribe: “The LORD Almighty will bless them saying, ‘Blessed be Egypt my people, Assyria my handiwork, and Israel my inheritance ’” (v. 25).
In the fullness of time, we come to the Lord Jesus, his ministry, his death and resurrection, and the Great Commission. Empowering his people to do what he commands, Christ bestows the Holy Spirit. The closing chapters of the Bible display a consummating vision of men and women, drawn from every tongue, tribe, people, and nation, one redeemed community, the blood-bought from around the world, gathered around the throne of God in resurrection splendor.
In other words, we could assert that the biblical basis for missions is nothing other than the storyline of the entire Bible: God graciously goes after sinners and wins over a vast number of them.
Alternatively, we might simply focus on Jesus himself. We could consider, for example, his various titles and functions. He is the King, and as the King, he declares: “All authority in heaven and on earth has been given to me. Therefore go and make disciples” (Matt. 28:18–19). Or we might reflect on the fact that Jesus is the Good Shepherd who gives his life for his sheep. Again, Jesus is the High Priest who offers himself as the perfect sacrifice. He is the Word of God—God’s ultimate self-expression, declared to the entire world. Or we might meditate on the obedience of Christ. In Gethsemane, his prayer is not, “Oh, I really do want to go through with this because I really love those sinners so much”; rather, he prays, “Not my will, but yours be done” (Luke 22:42). The driving power behind Jesus’s determination to go to the cross is, first of all, his obedience to his Father. This is the heavenly Father’s plan, and the world must know, Jesus says in John 14, that he always does what pleases his Father. Again, we might consider great events in Jesus’s mission and their bearing on the biblical basis of missions: the cross, the resurrection, his session at the Father’s right hand, or the second coming, when every knee shall bow to him. There are so many legitimate ways to establish the biblical basis of missions.
Yet another way of getting at the biblical basis for missions is to focus on a specific passage. There are many texts to which we could turn, but I will fasten our attention on 2 Corinthians 4:1–12:
Therefore, since through God’s mercy we have this ministry, we do not lose heart. Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God. For what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. For we who are alive are always being given over to death for Jesus’ sake, so that his life may also be revealed in our mortal body. So then, death is at work in us, but life is at work in you.
How does this passage contribute to our grasp of the biblical basis for missions? Verse 1 opens by talking about this ministry we have: “Since through God’s mercy we have this ministry, we do not lose heart.” This ministry, according to verse 2, is bound up with setting forth the truth plainly. According to verse 4, we are placarding the light of the gospel that displays the glory of Christ, who is the image of God. When we discharge this ministry, we are nothing more than clay pots (according to v. 7 and following). And yet, all this achieves eternal glory (v. 17) as we fix our eyes on what is unseen (now, there’s a paradox!)—unseen but eternal. These verses do not so much define world mission as describe it. Sometimes the most powerful and moving basis for world mission lies in the Bible’s depiction of what it looks like.
It will be helpful, I think, to unpack three parts of this description.
1. Gospel Ministry Demands Unqualified Integrity (vv. 1–3)
In our English Bible, this passage begins with the word therefore. When I was a little whippersnapper, my father, who was trying to teach me elementary interpretation principles, said, “Don, whenever you see a wherefore or therefore, see what it’s there for.” In this case, therefore connects the previous chapter with what is found in our verses. Second Corinthians 3 establishes the fact that apostolic ministry, the ministry of Paul in particular, is blessed with many privileged advantages over the ministry of Moses at the time of the giving of the law. To put it another way, the ministry of the new covenant sealed in Jesus’s blood is superior to the...
