American Society of Missiology

In this passage Christians have long seen God's Servant as the Christ. God chooses Him and puts His Spirit on Him. This Spirit filled Servant will bring forth justice, not only in Israel, but among the nations. His justice is not the kind of justice imposed by the sword of emperors. He will not pronounce, nor demand, nor trample the weak. He will not put out the faint hopes of the weary. Unlike other leaders, he will not tire till he has established justice on the earth.

In verse five Isaiah takes up another oracle that addresses the people of Israel, of which the Servant is a part. God establishes his credentials as the all-powerful, Creator God, He tells Israel what they were called to do: be a sign of righteousness to the people and a light to the nations, to heal the blind, and release the prisoners.

Isaiah then circles back to remind Israel who is speaking-the Lord, whose praise and glory can be given to no other. The same Lord who has already brought things to pass now promises that new things will happen.

Matthew 3:13-17

In contrast with John the Baptist, who baptizes with water for repentance, Jesus will baptize with the Spirit and with fire. Nonetheless Jesus, the greater, comes expressly to be baptized by John, the lesser. John rightfully resists, but consents when Jesus insists that only in this way will the righteous demands of God be fulfilled. Immediately upon coming up out of the water, the Spirit descended on him like a dove. A voice from heaven speaks: "This is my beloved Son, with whom I am well pleased."

Rightfully seen a proof-text for the Trinity, the passage marks the commencement of Jesus' ministry, and all Christian ministry.

Acts 10:34-43

The Spirit sends Peter to Cornelius' house. Peter narrates the story of the gospel, highlighting Jesus' anointing in the Spirit. At the conclusion of his speech "the Holy Spirit fell on all who heard the word." Peter's brief sermon shows that the presence of the Spirit breaks down all previous barriers between Jew and Gentile. God indeed shows no partiality, and the sign of His impartiality is the presence of the Holy spirit.

God's Mission in the Text

The missional message in these texts is overt, beautiful, and powerful. Failing to preach a "mission sermon" on this Lord's Day would be to ignore the clear words of Scripture.

Isaiah has been called the first gospel, and with good reason. His Servant Songs sing out the story of the coming Messiah. This Servant is ever so pleasing to the eyes of God. He is the chosen one, the apple of God's eye. And he is empowered by the Holy Spirit. Remember that God's servants in the First Testament were anointed-kings, priests, and prophets. It is fitting and even necessary that the Messiah who fulfills all these roles should also be anointed.

The sum of the Servant's task is to bring forth justice and healing to the nations. The mission is global. It touches all of life-political, physical, emotional, and certainly spiritual. The overwhelming mover in these passages is the power of the Holy Spirit. The Holy Spirit empowers the Servant, the people of Israel, Jesus, the apostles, and the Gentile church. It seems that those empowered by the Holy Spirit cannot do otherwise than go out to enact justice, healing, and redemption.

Mission Connections for Our Context

On reading these texts, I am overwhelmed. The power of the Holy Spirit is atomic. I certainly don't have such power, and I have never seen such power in church or society. But it is there. And as a Christian I have a minute portion of that power within me. As a member of a church, and of The Church, we have that great power within us. Are we tapping that power? I fear that business as usual does not. Yes, we must go go to meetings, and pay the budget, and make the meals, but do we allow for the possibility that the Holy Spirit could really change things?

The changes that we servants must enable are the same ones that the Servant was sent to accomplish. He and we must do justice in a way that respects the weak. He and we must open the eyes of the blind and free the prisoners, both literally and spiritually.

God does not demand something of us that we are un-equipped to do. The Spirit equipped the Servant, and the Apostles, and our church to do the work of justice and healing.

~Kent Van Til~

Second Sunday after the Epiphany

January 19, 2020

Isaiah 49:1-7

First Corinthians 1:1-9

John 1:29-42

Exegetical Missional Insights

Isaiah 49:1-7

When considered together, Isaiah chapters 49-55 address the second of two major issues facing the children of Israel: Sin. Israel has a sin problem. It is that problem that caused the first problem: Exile in Babylon. Israel is supposed to be a beacon of hope and an example to the world but, in their current state, they cannot live into that role. In Isaiah 49:1-7, God offers a remedy for Israel's problem with sin. God will send a servant who from birth will be called and commissioned to set Israel free from sin. He will be to Israel what Israel is supposed to be to the world. This "One who is to come" will make it possible for them to live into their servanthood by freeing them from their bondage to sin.

First Corinthians 1:1-9

First Corinthians 1:1-9 is the opening section of Paul's letter to the Corinthian church. Paul begins his letter in a manner that would be familiar in the ancient Greco-Roman world. He starts with a greeting, identifying himself and his readers. What is interesting is how Paul identifies himself. Paul says that he has been, "called", a word not often found in Paul's writings, to be an "apostle". He is one who has been gifted and sent out not just to preach, but to plant churches. This ultimately leads him to a celebration of God's "grace-gifts" to the Corinthians, in spite of the fact that he knows of the often chaotic and cantankerous character of their worship. None of that withstanding, he encourages them to use their God-given gifts in faithful service to God until the return of Christ.

John 1:29-42

John 1:29-42 begins what some commentators consider to be a bridge, or a transition point, in the Gospel of John. Though John the Baptist continues his role as a forerunner and witness, Jesus and his mission begins to take center stage. Jesus is identified as "the Lamb of God", the messiah, the one foretold by Moses and the prophets. He is God's servant, sent to save the world from sin. John describes Jesus' empowering for the work that he is to do in verse 32 and, ultimately, affirms that Jesus is the "Son of God." In the remaining verses of the periscope, Jesus gets his first disciples, Peter and Andrew, because of John's convincing and constant testimony about Jesus and his mission.

God's Mission in the Text

Taken together, these texts are a reminder of the fact that one of the ways that God has been at work in the world is through both inviting and equipping people to partner with God in doing the work of the Kingdom in the world. Each text, in its own way, connects the reader back to the idea that God endows particular people, with particular gifts, for particular purposes, sometimes in spite of that person's faults and failures. Israel was sinful. The Corinthians were contentious. John the Baptist at one point questions whether or not Jesus is the Messiah. Yet, God promises to send Israel a servant who will free them from sin and make it possible for them to walk in their purpose and, through the pen of the Apostle Paul, reminds the saints in Corinth that, despite their challenges as a worshipping community, each of them has a purpose and has been given gifts by God to use faithfully in the work of the kingdom until Christ comes again. In the Gospel of John, through the Evangelist, God even uses John the Baptist as an example of what it looks like to lean into and live out our God-given purpose. The work of building the Kingdom of God in the world is not a divine "solo mission". It is a partnership in which God not only chooses to partner with a flawed and fallible humanity but also provides the gifts necessary to get the job done.

Missional Connections for Our Context

God not only uses ordinary people, but God equips ordinary people for the work of ministry. Each one of us has been invited by God to partner with God in the work of the Kingdom. God has given each one of us a purpose and a gift. It should not be missed that the passages from Isaiah and First Corinthians are addressed to groups of people, not individuals. All of us have been gifted in some way, with something, and all of us, even with our faults and failures, have a purpose and something to offer to the Kingdom of God. Our job is to prayerfully discern our purpose and our gift and then do the best that we can to obediently and faithfully live into them.

Biographical Summary

Rev. Xavier L. Johnson (D.Min., Virginia Theological Seminary), is an Adjunct Professor of Homiletics at United Theological Seminary (Dayton, OH) and the pastor of the Bethel Missionary Baptist Church in Dayton, OH.

Blomberg, Craig L. The NIV Application Commentary: 1 Corinthians. Grand Rapids: Zondervan, 1994.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Oswalt, John N. The NIV Application Commentary: Isaiah. Grand Rapids: Zondervan, 2003.

Third Sunday after the Epiphany

January 26, 2020

Isaiah 9:1-4

1 Corinthians 1:10-18

Matthew 4:12-23

Exegetical Missional Insights

Isaiah 9:1-4

The northern regions of the Promised Land have a particularly disturbing and chaotic history. Passages in the Old Testament describe forced deportations into slavery and city-wide massacres. In Isaiah 9, the region of Galilee is described in progressively negative language: dimness, vexation, lightly afflicted, grievously afflicted, the land of the shadow of death. Isaiah contrasts the severe disadvantages of the region with coming honor by using metaphors of darkness and light, the joy of harvest, the joy of military victory, and the climactic breaking of implements of oppression (yoke, staff, and rod).

1 Corinthians 1:10-18

In Paul's first letter to the Church in Corinth, one of his priorities is dealing with sectarianism within the body of Christ. The fact that sectarianism is becoming a problem is evidenced by Paul's references to "divisions," "contentions," and a following of spiritual celebrities such as Paul, Cephas, and Apollo. He argues for unity and lends weight to his argument by a transparent description of his own missional activities in Corinth - none of which involved maneuvering himself to the head of a personality cult.

Matthew 4:12-23

Matthew cites the commencement of Jesus' ministry in Galilee as a fulfilment of Isaiah 9:1-2. The immediate context is a description of Jesus preaching, teaching, healing, and calling disciples. For the time being, Jesus operates only in Galilee, investing locally and choosing to mentor indigenous disciples.

God's Mission in the Text

All three passages reflect on the conflict between the "ruler of this world" and the inbreaking of the Kingdom of Heaven. Themes of darkness versus light, division versus unity, mundane fishing versus life-changing discipleship, and sickness versus healing all remind us that we live in a context of unfinished business. Although Christ defeated the powers of Satan at the cross, we still wait in earnest expectation for the fulfillment of His already-but-not-yet kingdom. We must contend with the tensions and paradoxes of this life while we wait for the salvation of the Lord. However, we are reminded that our waiting must not be passive or lethargic. In these passages, fishermen were called to higher duty, contentious church members were called to reconcile their differences, and the oppressed people who walked in darkness were called to open their eyes and "see" a great light - a choice that not everyone made (John 3:19-20). While God carries out His mission to reconcile fallen humanity to Himself, we may expect to be challenged and transformed.

We also see that God chose an oppressed and struggling community to be the theater of His grace. History speaks of an influx of foreign migrants into Galilee at the time of the Assyrian captivity, leading to the name "Galilee of the nations." It was a severely disadvantaged region, the collective ethos was downtrodden, and the population was a jumble of ethnicities and religions. Such a parish would have discouraged even the most hopeful earthly minister, but to God, the author of mission, Galilee was the perfect platform to show forth His glory. The darkened history and shadowed worldview of the people created a dramatic contrast with that "great light." God's missional plan for the world climaxed here, in the incarnational ministry of Jesus.

Missional Connections for Our Context

Jesus' incarnational witness in "the land of Zebulun and the land of Naphtali...beyond the Jordan, in Galilee of the Gentiles" reminds us that distressed regions and minority groups are sometimes the most open to the gospel. For example, Kurdish minorities in the Middle East or Hill Tribes in Southeast Asia have often demonstrated greater receptivity to the Word of God than their more traditionally advantaged countrymen. Jesus' example reminds us to not ignore the underprivileged among us, many of whom reside within reach of our American churches. According to Pew Research Center, Black and Hispanic Americans are more religious than White Americans on numerous key indicators. Could it be that those who have gone through more difficulty and have "walked in darkness" are more appreciative of the "great light?" To follow in Christ's footsteps, we must take care that our outreach efforts serve not only the people who are like us, but also individuals of every ethnic, socioeconomic, religious, and national background residing in our church's district.

Paul's admonition to unity in Corinth also has implications for mission. With the rise of the megachurch and trendy Instagram pastors, the tendency to "follow" specific personalities rather than the Word of God is tempting. As Paul emphasized, "Christ did not send me to baptize, but to preach the gospel." This can be extremely difficult for organizations that measure pastoral or missional success by number of baptisms. Paul's understanding of mission was to lead people to the undivided Christ. He described believers as being baptized into Christ (Gal 3:27), but somewhere along the way, this ritual was turned into an initiation rite that joined you to a particular following. We would do well to view our brothers and sisters of other denominations as being part of the body of Christ into which we all have been baptized. The missional implication of such unity would be a showing forth of God's love such as the world has never seen: "By this all will know that you are My disciples, if you have love for one another" (John 13:35). When the body of Christ experiences perfect unity, perhaps our communities will have an epiphany of sudden clarity: not that Jesus came down to us 2,000 years ago, but that He is incarnate right now, embodied in His church.

Biographical Summary

Jaimie Eckert has served in Beirut, Lebanon, since 2013. She is currently taking her PhD in Mission by distance from Andrews University while working with a team of creators in alternative methods of digital media evangelism.

Presentation of the Lord

February 2, 2020

Malachi 3:1-4

Hebrews 2:14-18

Luke 2:22-40

Exegetical Missional Insights (New International Version)

Malachi 3:1-4

In the 6^th century B.C. The Jews came back from Babylon, built up a new temple, Jerusalem and its' walls were renewed. However, after a while, they fell back into a spiritual routine, towards God their hearts became cold again. Thus, Malachi calls them back to a renewal of their faith and God promises a messenger (Hebr.: Malachi) of the covenant. In the beginning, the text leaves it open whether, the messenger and Lord are the same person. Then it becomes clear, the Lord himself is the messenger. He comes and prepares himself a people that pleases Him. The messenger purifies the people of God and renews their relationship with the Lord. This is what was fulfilled with the appearance of Christ. He came to bring His people back to a worship that is characterized by love and affection. Through the Epiphany we know the messenger becomes the message - the Word becomes flesh (John 1:14).

Hebrews 2: 14-18

The Word became flesh. Christ became fully human to understand our suffering and temptations. He is not a god far away who has no idea what it means to live a human life with all the issues. He became one of us to help us: and as a high priest He reconciles us with the Father. It is significant to understand that Christ was not a priest from the tribe of Levi, Christ was not an Aaronite high priest. He was a high priest in the order of Melchizedek (Hebrews 5:6,10; 6:20; 7). The order of Melchizedek (cf. Genesis 14;18-20) is older than the order of Aaron. It is an order originating in times before there were any Israelite worship. Therefore, the order of Melchizedek is not limited to the people of Israel as the order of Aaron had been. Christ is the high priest for all people, for God`s people including the people of Israel and the nations. He is the high priest who reconciles the world with the father. He became the light of the world. As we will see in the reflection of the next text.

Luke 2:22-40

Simeon came to the temple, because he was driven to by the Holy Spirit. Simeon sees the redemption of Israel in the person of the newborn Christ. The promise that is given throughout the Hebrew scriptures became a personal promise to Simeon. "You will not die (perish) unless you have seen your savior." Like Simeon, the people of Israel had not perished before the Christ had to be born. In this way, Simeon, therefore, becomes a symbol for the people of Israel. God`s plan is even greater. The messiah of Israel has come, and He is the Christ, the savior for the whole world. He is "a light for revelation to the Gentiles, and the glory of your people Israel." (Luke 2:32) When Christ first came to his temple (c.f. Malachi 3:1-4), He was soon recognized as the Savior of Israel and the light of the nations. It is furthermore important to mention that Simeon understood that the light of the nations will be a suffering messiah. Simeon prophesized the cross, telling Mary, "This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too." (Luke 2: 34-35) Christ is the suffering Savior who gave His life for the redemption of the nations. The Epiphany is the beginning of Christ`s way to the cross.

God's Mission in the Text

Reflecting on these three texts one recognizes three characteristics of the missio Dei.

The first characteristic of God`s mission is that it starts with the particular people of Israel. The common aspect of all three texts is the temple in Jerusalem, the place that God has appointed where the Jews worshipped God. God chose this single place for worship. In the same way, God created the people of Israel and "salvation is from the Jews." (John 4:22) God`s mission starts with a particular people, but it is not restricted to them.

Therefore, secondly, the mission of God starts with Israel, but is not limited to a certain race, culture or language. Christ is the high priest for all nations. He is the light for the gentiles. There is no people that is excluded from the love of God. In Christ the blessing of Abraham (Genesis 12: 1-3) is fulfilled and brought to all the peoples of the earth are blessed. It starts with the people of Israel, but goes out to the whole world, to all nations.

The third feature of God`s mission is that it is fulfilled in Christ. The God who rules history is able to keep His promises from long ago. Therefore, all the promises of the Hebrew scriptures find their fulfillment in the person of Christ, the messenger who is the message himself. He came and prepared himself a people that loves and worships him in the way that pleases him. It was not human effort that brought the messiah Jesus in the world, but God`s love of his people Israel and of all the nations on this globe. A love that works even before the beginning of time. A love that revealed in the sending of the messenger, the Son who came to His temple as the beginning of His way to the cross to redeem the nations. This love does not avoid suffering and takes on the cross to reconcile the world with God.

Missional Connections for Our Context

Through Christ`s Epiphany, God himself came into this world. He lived as Jew among Jews. Although He came in weakness and poverty to His temple, He was recognized as the Messiah, the light of the nations. This fact contains two crucial implications for the church in the 21^st century.

Today, North American and European societies face a deep division due to racial issues. Churches are not immune against these tendencies and not seldom they step into the racism trap. We grieve over this great division among the people of God about the pressing questions of how to deal with these urgent issues of our times. These three texts show us that Christ wants to prepare a people for Himself that pleases Him. It is not our own efforts that make us suitable to God, Christ`s justice makes us just. That turns away all legalism and judging of each other. It helps us to find a new unity, a unity that is based on Christ`s love and work among us, this spiritual unity is now more necessary than ever. We must not divide over political and racial issues but keep remembering that the body of Christ is one. He came into His temple; He is the messenger and the message. Those who follow Him are purified to follow Him in unity. There are no two people of God.

Furthermore, Christ was soon recognized as the light for all nations. He is the high priest for all the people in this world. No nation, no culture, no language is excluded. What does this mean for the one church in the 21^st century? There is no such thing as a privileged culture in the eyes of God - all the peoples in this world are qualified recipients of God`s love and mercy that became visible in the person of Jesus Christ. Thus, the church must not show any racial tendencies. If God loves all the people, so must we. We are called to love and to accept everyone, no matter where he or she might come from. This is how we display the love of the Christ who came to this world. This is not an easy task for the church, because it needs to stand against all tendencies of the societies it is placed in. This might lead the church to suffering. Again, in her suffering the church follows her master, who came to redeem himself a people through His suffering at the cross of Calvary.

~Tobias Schuckert~

Fifth Sunday after the Epiphany

February 9, 2020

Isaiah 58:1-9a (9b-12)

Psalm 112:1-9 (10)

Matthew 5:13-20

1 Corinthians 2:1-12 (13-16)

Exegetical Missional Insights

Isaiah 58:1-9a (9b-12)

Do you remember the following words of the song:

"I want to know You

I want to hear Your voice

I want to know You more

I want to touch You

I want to see Your face

I want to know You more" by Sonicflood?

These few lines fully express every believer's thirst and hunger for a very close relationship with God. Hearing directly from the Lord, finding favor with him as he turns his face toward us, following his direction for our lives is exactly why we spend time in prayer and fasting before the Lord. The word of the Lord teaches us that God delights in our devotion to him (Ps. 147:11).

The Israelites had the same desires. Fasting and prayer were the most conventional ways to demonstrate their devotion and obedience to God's will. Yet, when the prophet Isaiah brings the divine word to his people, he seems to suggest that God is no longer pleased with their fasts and prayers. Could it be that true religion is not only about personal relationships with God, but rather about the community's relationship with the world as a demonstration of the dedication to their God?

In Chapter 58, Isaiah focuses on what constitutes God's true pleasure. While seeking the Lord's face and fasting (58:2-3) as well as keeping the Sabbath (58:13-14) remain the instituted means of demonstrating one's devotion to God, the prophet rebukes the people of Israel for doing only that. Isaiah contends that fasting and prayer are superficial acts of obedience because his fellow citizens engage in them for the sake of gaining power and prestige in the society. They are not interested in sharing this power and benefits with the marginalized and the powerless. As the chosen people, who have received the grace of God, they should freely share this grace with the world around. This is the meaning of the covenant between God and his people (Isa. 56:4, 6). Fasting and prayer are means to exhibit a changed heart and a changed attitude of submission and trust in the Lord. Without such attitude, God finds no pleasure in those activities.

With the help of irony, Isiah communicates God's displeasure over Israel's religious life. Numerous fasts do not result in God's favor because the Israelites are only interested in their own prosperity (58:3-4). God seems to be amused at the idea that he only cares about his people not eating and publicly humbling themselves by dressing in sack clothes and lying in ashes (v.5). God address his people through the power of the prophetic voice to reveal their misconceptions about his favor and intentions for Israel.

Isaiah makes it clear that the people's actions to pursue God bring strife and oppression. Such pronouncement would naturally shock his listeners; yet, these words would also ensure they pay close attention to the prophetic message. God is always ready to explain once again what his will is. He does not see any dichotomy between internal devotion and external behavior. On the contrary, he finds pleasure in his people, when they associate worship of God with care and love for others, especially those who struggle in life. Denying oneself food is only meaningful when such action enables people to take care of the hungry. Denying oneself comfortable clothes and a nice bed is even more meaningful when it is accompanied by practicing hospitality not only toward one's own kin, but also to strangers (58:6-7).

Isaiah believes that showing love and care to others results in five things - light, healing, protection, divine presence, and God's answers to prayers (58:8-9a). This can only be possible if the Israelites choose to express their devotion to God by focusing on others. Light will break through the darkness of oppression. Healing will spread through the land. Personal righteousness will go before the people. God's presence will be evident in the people's lives as their prayers are answered. These prophetic words make his listeners examine their behavior and the intent of their hearts. God cannot be manipulated even by righteous behavior if it is motivated by selfish ambition. Only when his people allow the Lord to guide them and act through them to reach others, they will live in harmony with God's will for them.

God's Mission in the Text

Time and time again God speaks to his people about true worship and obedience. The Psalmist praises the Lord for blessing those who are faithful to him. Abundant life and blessings come when God's people practice hospitality, share their resources with those who lack, show justice and mercy to the poor and marginalized (Ps. 112). The prophet Isaiah calls his people to examine the intent of their hearts and behavior in light of finding favor with God. In the Gospel of Matthew, Jesus calls his followers to be the light of the world and the salt of the earth as he invites them to live a life of submission to God and love for others (Matt. 5:13-20). When addressing the church in Corinth, Paul emphasizes his weakness and inadequacy in sharing the word of God to demonstrate to the Corinthians that God finds pleasure and works through anyone who is obedient to him and is willing to serve others (1Cor. 2:1-12).

In these texts we find descriptions of kinds of religious practices in which the Lord delights. God is always pleased when his followers practice "the true fast." He pours his blessings on those who live out their devotion and dedication to him by taking care of others, by practicing hospitality to strangers, sharing their resources with the poor, and showing justice and mercy to the aliens. God is always looking for such people to serve him and to build his kingdom in this world.

Mission Connections for Our Context

I believe God, through the prophet Isaiah, speaks today in hope to reach his people, his church with the same message. God has not changed. God's word has not changed. God's people have not changed. God still desires the purity of heart and mind, and his people still aspire to live holy lives. They pray without ceasing. They practice spiritual discipline. They go to church faithfully. However, is this the sum total of a holy life? John Wesley once wrote, "The gospel of Christ knows no religion, but social; no holiness but social holiness."¹ He argued that a life of holiness included much more than praying, going to church, and paying tithe. He believed that the gospel of Jesus Christ calls for a complete transformation of mind, will, heart, and strength of every believer, so that Christ's followers would welcome strangers into their homes, share their resources with the poor, and act justly towards the marginalized.

We live today in a society that looks with suspicion on any stranger, that prefers tightly closed doors to keep the poor and needy away and talks a lot about justice for the marginalized. And yet, God and Isaiah still call us to live a life of hospitality, to act in justice and mercy, and to surrender our privileges for the sake of others. The Methodists under the leadership of John Wesley practiced social holiness and turned the English society around in the nineteenth century. We can do it too when we engage in the fasting that God has chosen for us!

~ Larisa Levicheva~

¹ John Wesley, The Works of John Wesley. Volume XIV, p. 321 preface to poetical works; Hendrickson Publishers (1991).

Sixth Sunday after the Epiphany

February 16, 2020

Deuteronomy 30:15-20

I Corinthians 3:1-9

Matthew 5:21-37

Living for God in Kingdom Service

This Sunday is an opportunity to reflect more deeply on what it means to be called by God to be a part of his kingdom and live in service to him. As we keep the concept of Missio Dei in front of us, we are reminded that as great of a blessing as it is to be called to follow Jesus and live the life of a disciple; we are really to be about helping others to see who God is. It is a time to look inwardly to ask ourselves important questions such as: Am I living in obedience to God?, Am I doing Church for the right reasons?, and Do my inner thoughts and attitudes come closer to those of Jesus or the world? How we answer these and other questions will tell us if we are living fully in God's kingdom or are trying to carve out our own niche-which really is where Satan wants us.

Exegetical Missional Insights: Life as a follower of Christ

Deuteronomy 30:15-20

This passage ends God's reminder to Israel about what he has done for them. These verses set before Israel the options that frame their response to God's call on their lives. Israel, just as God does today with his people, is given a choice. It is a clear choice, yet as we look at the history of Israel, it is not an easy choice.

In these verses God, through Moses, is seeking a commitment from his people to live in a relationship with him that is founded on trust and obedience. While this life of obedience may seem overwhelming, as demonstrated by Israel's repeated failure, we have to remember that God himself would provide for his people the means to live in obedience. Looking back at verse 6, Israel should have known that obedience is possible because of the work that God would do in their hearts.

Even though, it may seem impossible to live in full obedience, God does not ask from us what he will not prepare us to fulfill. It enables us to see that living as God's people is possible, because of the inner work that he will do for us. Our choice between life and prosperity or death and destruction is not unreasonable. It is not oppressive but is rather freeing and is the true secret to a blessed life.

God's Mission in the Text

As God's people we are to live in a way that reflects that his work is active in us. Choosing obedience and thus receiving life and prosperity are not things we get so that we can live the good life. All that we receive and have is from God, and we are to use all for God's kingdom. As the final call to covenant by Moses, this pericope reminds God's people what we are made for: to love God and live out his plan, to be missional showing God to those around us.

1 Corinthians 3:1-9

The bridge into this passage is 2:16b, in which Paul reminds the Corinthians that they are to "have the mind of Christ". Yet in this pericope Paul has to reprimand the church because they are not demonstrating the mind of Christ. Paul is dealing with their squabble over leadership which is an attitude problem revealing that they are still worldly and infants spiritually. This is true because the church is not about following leaders, as much as we may do that with our different governmental structures and theological difference. Ultimately, we have to be a church in which God is our leader. Paul argues that each leader does have a role in the growth of the church, but it is only God who makes our personal and our corporate growth possible. It is always God who gives the increase, the work is his, yet he gives us different roles in his work. Because of this truth, each leader is actually just a worker who is a servant of God as the work belongs to God, not us.

God's Mission in the Text

Paul's message is that we are to be involved in the growth of the church--some plant, some water, but God gives the growth. We are in the work of the church as servants of God. It is because of this truth that the work of the church is missional. We each have a part, but it is God who is in the driver's seat. On this basis we recognize that we are called to move away from worldly standards to live like the people of God. Being a part of God's mission brings the expectation that our spiritual life is in order; anything less than focusing our lives on God demonstrates a lack of maturity. The focus that as Christian workers we are God's servants, reminds us that all results are from God and the church is his. God is looking for all and any who will be his servants in his work. Our labor is to be unified in God's purposes.

Matthew 5:21-37

In this section of the Sermon on the Mount, Jesus challenges his followers to move beyond the traditions of the Pharisees that tend towards legalism in our interpersonal relationships. He makes clear that being a disciple is all about right relationships. In contrast to the so-called traditions, he helps us see that the essential nature of living in God's kingdom is not just our actions, but our heart. In each example he pushes beyond the outward behaviors to our inner attitudes. When our heart is right towards others, our actions will be right as well. Being a disciple is about internal obedience, not external conformity. Internal obedience is about a right relationship with God as this is the foundation for right inner attitudes, or inner purity. He helps us to see that right behavior may not lead to right spirituality but aligning our spirit with God will lead to right behavior. Jesus' way is actually more demanding as it is a righteousness that exceeds that of the Pharisees and teachers of the law.

God's Mission in the Text

In the previous verses Jesus carefully connects his teaching to the Law and the Prophets as well as the Kingdom of God. In this we know that we are seeing what it means to be God's people in his kingdom. It is only as we live in God's kingdom and follow God's design that we can live rightly for God. As we live rightly for God, we will be right with others, and as we are right with other, we will be able to point them to the God who has transformed us. In this we are being missional.

Missional Connections for our Context

In our world today each of these passages helps us to live in God's kingdom as missional witnesses. From Deuteronomy we understand that an abundant life is to show God to others. In choosing God's way and living in obedience we are reminded that all that we have is from God. In attributing that truth to God, we help others to see that he is the source of all that is good. In I Corinthians we are reminded that those who serve God are working with him for God's glory which is achieved through the salvation of others and growth of the Church. In Matthew we learn that our inner attitudes is essential as members of God's kingdom. Our actions will point to God when they come from proper inner attitudes. In each of these passages we see that by living in obedience to God, by letting him work in our hearts, we will see God's purposes and kingdom lifted up. Living in this way is to do God's work. It is to be missional in God's kingdom as our lives will show God to others.

Biographical Summary

Marcus W. Dean Marcus W. Dean, Ph.D. is currently Professor of Intercultural Studies and Missions and chair of The Department of Global Studies at Houghton College, Houghton, New York. Along with his wife and three sons, he served for 15 years with the Wesleyan Church (Global Partners) in Colombia (eight years) and Puerto Rico (four years) in theological education and administration. Prior to serving in missions he pastored in Indiana.

Transfiguration Sunday

February 23, 2020

Exodus 24:12-18

2 Peter 1:16-21

Matthew 17:1-9

Exegetical Missional Insights

Exodus 24:12-18

The occasion is the start of God giving the Law to Moses on Mount Sinai.

One major theme running through this passage is the exercise of dominance. The occasion is the giving of law. Note the hierarchy: God, Moses, and Moses' assistant Joshua. Temporary rulers are set up (verse 14). Although there is rule, this does not describe an isolated ruler. Moses has an assistant, Joshua (verse 13). And in his absence, Moses delegates authority to Aaron and Hur (verse 14). The act of dominance is not that of dominating command but is instead an action for the benefit of the people. The ten commandments are intended for "instruction."

Another theme is the injunction to not be impatient. However, just how easy patience is to practice varies from person to person. Moses was on the mountain for "forty days and forty nights," (verse 18) which is a duration often cited when the intended message is "a long time."

We also see here that Moses goes up into the middle of what reads like an active volcanic eruption (verse 17)! Whether this produces excitement or fear depends in part on how a person's body reacts to an abundance of adrenaline. But the stimulation is emphatic!

Psalm 2

Psalm 2 is one of the "Royal Psalms" about the kings of Judah or Israel, which may also ultimately be describing the Messianic King. Handel's Messiah makes use of this psalm where a bold and dominating rule and/or ruler is on display. The Lord is portrayed as the one who ensures the kings' rule. The message is to serve the king/God, lest he be angry with you, "for his wrath is quickly kindled."

While the psalm is a declaration of God's relationship and support for the (Messianic) king, that tone is not what Jesus picked up. The nature of Jesus' ministry seems more in line with the suffering servant of Isaiah. "the bruised reed he will not break" (Isaiah 42:3). This psalm is doubtlessly in the mind of Jesus' contemporaries when they think about the hope of a Messianic King. And it ends with blessing on those "who take refuge in him" (verse 11). "Refuge" does seem like a proper word to use in the context of the strife and danger described in the rest of the psalm. When we see danger, which some of us do more quickly than others, "refuge" is exactly what we want.

Psalm 99

Although related to the Royal Psalms, which include Psalm 2, this psalm is more clearly about God as king than about a human ruler. Again, boldness and dominance are a main focus. Psalm 99 portrays God as great and exalted. However, the portrayal is not in as harshly domineering a way as that seen in Psalm 2. Here the works of God are positive: justice, equality, righteousness, and forgiveness (verses 4 and 8). These concepts will especially appeal to people who look for change for the better, who feel a trusting connection with the rest of humanity, who are oriented toward doing what is right, and whose guilt knows the need for forgiveness. The bold dominance of God is working for human benefit.

2 Peter 1:16-21

This is Peter's reference to the event of the Transfiguration, which is the subject of this week's Gospel reading. Note Peter's emphasis on being an eyewitness, on being there to hear the voice. The directness of the witness should appeal to those who favor tangible, practical things over the reaches of the imagination. Along that line, also note that the existence of this passage is additional testimony to the event, which is also recounted in the three Synoptic Gospels (Matt. 17:1-8, Mark 9:2-8, Luke 9:28-36). This is important since the Synoptic accounts show the similarities of a single common witness to be counted as one piece of evidence. Yet here is a quite separate, additional witness. When looking at things from a practical point of view, it matters greatly that there are multiple witnesses.

What Peter adds to the account here is that he picks up the significance of the brilliance of the Transfiguration. It is light which illuminates in a dark place. The proper response is to be attentive to what the light reveals (verse 19).

Verses 20 and 21 contain a caution against trying to interpret the prophecy of scripture on one's own. This caution may be especially relevant to people who are intelligent, independent, or especially both. These are persons who have the skill and temperament to successfully do many things on their own. Then why is this situation, the interpretation of scriptural prophecy different? The difference is that prophecy comes from God, thus it is not contained in human reason. Remember all that glory and majesty which permeates the passages for this week? That is the character of the source of prophecy. It really is greater than individual human minds.

Matthew 17:1-9

The voice which declares of Jesus, "This is my Son, the Beloved; with him I am well pleased; listen to him!" (verse 5) is a common focus of commentary on this passage. Here I will look at other aspects.

In Matthew's account of the Transfiguration, notice the abundance of light. As mentioned earlier, this light is central in the imagery used in 2 Peter 1 of lamps and stars.

Some people care more than others about having special status. In this passage, these three disciples, Peter, James, and John, are the only ones whom Jesus brings to this special event. It is emphasized that they were "by themselves" (verse 1).

Moses and Elijah appear (verse 3), providing a connection with the past, with the Law and with the Prophets. People differ in how much they care about the past in comparison to looking toward a better future, which will influence how significant they find this connection. Here we have both. There is the new thing that God is doing in Jesus, and this is connected to the faithfulness of what God has done in the past through Moses and the Prophets.

The actions of God in the past also had their revelations of God's majesty. Witness the glory of Sinai in this week's passage from Exodus, and the various calls of the prophets such as Isaiah (Isaiah 6). Biblical accounts of the glory of God appear as a continuing theme, throughout the saving works of God all through history.

It is significant that the disciple's experience of fear does not come with the original brightness of Jesus, nor with the appearance of Moses and Elijah. Instead, the fear comes with the voice (verses 5 and 6). A rather direct experience of God overcomes them with fear. But Jesus overcomes their fears. Jesus touches them, calls them to get back up, and tells them not to be afraid.

Jesus instructs the disciples not to tell about this vision until after he has been raised from the dead (verse 9). Like Peter in Matthew 6:21-28, too often we want to skip the cross. But the transcendent glory of Jesus is proper to talk about only after Easter. The way of Christ, the way of the cross, is hard. Don't shortchange the difficulty, just because the end is transfiguring glory. An Olympic medal is glory, but a person only gets there through difficult training. People will differ in how easily they are able to hear this. People with strong ego strength, or who are well self-disciplined will have resources that help them to face such challenge, while those who are tough minded will respond by agreeing that life is just like that.

Mission Connections for Our Context

The passages for this week invite us to consider the transcendent majesty of God by giving us a collection of quite different experiences of that majesty.

What aspects of God's transcendence do we consider to be the central part of our message as Christians? In which aspects do we most clearly see the mission of God in our world? It may be in the revelation of rules to live by that we find transcendence most important. In the past age of Christendom people saw God's transcendence in a king's domination backed by the dreadful strength of God. Perhaps we now see the transcendent mission of God in a declaration of the rule of God characterized by justice, equality, righteousness, and forgiveness. Or maybe transcendence serves as illumination and teaching to be listened to. Our individual personalities will shape how we respond to these passages and themes.

Perhaps what we most need is Jesus, the Beloved One, giving us a non-fear inducing experience of God. The majesty, glory, and transcendence of God are beyond what people can handle. Without Jesus, there is overwhelming reason to fear. But Jesus comes to us and says, "Get up and do not be afraid."

Biographical Summary

John Barkman, with a PhD from Fuller Theological Seminary, integrates a background in the 16 Personality Factor tradition of psychology with his practical theology, all while working as an academic institutional researcher. His current projects include compiling a personality-aware commentary for the entire lectionary cycle, and involvement in establishing an indigenous women's mission in the barrios of Tijuana, Mexico.