Blessed are the Poor: Reflections on the Kingdom of God

The Image of God and Mission

Patrick — Wed, 18 Apr 2012 17:17:30 GMT

       What does it mean that man was created in the image of God? Does it simply mean that humanity has some attributes of God or is created for relationship? What are the implications on the mission of the church? Is it that people deserve to be treated with dignity because they bear God's image. I believe each of these is true, but ultimately that man was created in God's image is much more significant.

       I recently wrote a paper exploring the meaning of the imago dei and it's implications on the mission of the church. In the future I hope to flesh this work out in more detail, but for now you can read the paper as it was published in the online journal at globalmissiology.org.

The Image of God and Mission

You can find a Portuguese translation here.

Reflection on Psalm 128

Patrick — Wed, 11 Apr 2012 13:00:00 GMT

In Psalm 127, Solomon explained the vanity of work without first having placed ones trust in the Lord. Here the psalmist looks at the converse. Everyone who fears the Lord and walks according to His ways will be blessed. It will be as if the curse from Genesis 3 has been lifted.

Their labor will be blessed and fruitful. They shall eat and enjoy the fruit of their toil. Their wife will be fruitful and multiply. She will be a blessing to her husband and children. The children of the man who fears the Lord will be productive and strong. This is the blessing for the man who fears the Lord and walks in his ways.

The one who fears the Lord is not only concerned with himself, but for Jerusalem and the people of God. Thus, the blessing he receives ultimately extends beyond the individual, and beyond the present. When we, God’s people, fear him and walk in His ways, the Lord blesses them corporately and eternally. The Lord will bless them from Zion!

So often we leave the Lord out of our plans. We work and strive for success, but we only find failure. This is not the case when we trust in the Lord and seek His will. Though the world will groan under the curse that came from Adam’s sin, the people of God will once again be fruitful and multiply. They will fill the earth and enjoy the fruit of their labors. This eternal perspective of failure and blessing will allow God’s people to rejoice, for we have overcome the world.

Reflection on Psalm 127

Patrick — Mon, 09 Apr 2012 12:59:00 GMT

Solomon knew all too well the vanity of toil apart from trust in the Lord. In Ecclesiastes 2:24-26, he discussed how God uses the sinful to gather and collect only to give what they have gathered to those who trust in Him. Likewise, it is vanity to labor and build a house apart from following the Lord. The idea of building a house should be understood as more than a building, but as a household; it includes the rearing of children. To labor to build a family without first trusting in and submitting to the Lord, is a vain endeavor.

In the same manner, laboring to protect a city without first trusting the Lord is vanity. Solomon knew that real security came from being connected with the Lord and not by human strength and wisdom. How often we work ourselves ragged trying to provide for our families or secure our future. The point is not to devalue work, but to place it in a proper perspective. Without the blessing of sovereign God, we work in vain.

Having established the necessity of God’s care and provision for his people, Solomon focuses his attention on children as part of that blessing. The Lord blesses his people with children as a heritage, “Like arrows to a warrior are the sons of one’s youth” verse 4. Sons were like arrows because they would grow and be able to protect and care for their aging parents.

The man with a quiver full of children was blessed because he would be secure in his old age. His children would provide for him and would be advocates for him. They would seek justice at the gate and protect their elderly parents from oppression. The elderly were weak and vulnerable, but God provided children to care for their parents as instruments of His blessing. This was the manner in which God built the home for those who trusted in Him.

Whether one was young and building a family or elderly with a grown family, the Lord cared for those who trusted in him. This is still true today. Our hope is not in a big 401k, or an alarm system. Our hope is in the Lord. When we trust in Him we can find rest in the midst of our toils.

Interview About Church Planting Among Global Poor

Patrick — Thu, 05 Apr 2012 13:30:00 GMT

Recently I was interviewed about my work with Living Bread Ministries planting churches among the global poor. Below is a video of the interview. Among other topics, we discuss theology of mission, calling and equipping church planters from urban slums, financial accountability, and discipleship. I hope the video is helpful and I'd love to hear your feedback.

Reflection on Psalm 126

Patrick — Mon, 02 Apr 2012 12:58:00 GMT

The people of God were taken into captivity and forcibly removed from the land that the Lord had promised their father Abraham. They were sojourners in a foreign empire for decades. Undoubtedly, many had given up hope of ever returning to their beloved land. Surely they questioned whether God had forgotten or abandoned them in the nation of their enemies.

Then unexpectedly, they receive the news that they were being restored to Zion. The news was too good to be true. It was as if they were dreaming! They were filled with laughter and shouts of joy. God had remembered his promise and was going to restore his people. Just as the Lord delivered the people from captivity in Egypt, this second exodus would deliver them from exile and restore them to the land of promise.

Once again the nations took notice of the great things God was doing for his people, Israel. God was moving on their behalf and the world was in awe. In acknowledgement of this, Israel rejoiced in the goodness and blessings of God, but the rejoicing soon faded.

When the remnant of the people returned to Zion, they didn’t find the promise land they expected. When the nation of Israel originally entered the land, they received cities which they did not build and vineyards they did not plant. (Joshua 24:13) However, those returning from exile found Jerusalem in ruins and the people experienced famine. Thus, they cried out to God to restore their fortunes.

The people once again are encouraged to trust in the Lord. Though there is famine, they will sow their seed in tears trusting they will reap with shouts of joy! The Lord will bless and they will have a bountiful harvest, bringing in their sheaves. Their experience has been one of heartbreak and difficulty, yet by trusting in the Lord they are joyful and content. In Christ, we can live in the tension of the harsh reality of our circumstances while rejoicing because of our trust in Him.

Recap from the SE regional Evangelical Missiological Society

Patrick — Mon, 26 Mar 2012 14:40:08 GMT

This weekend I was able to participate in the Southeast Regional meeting of the Evangelical Missiological Society. There were 26 papers presented, including my paper on Church Planting in Brazilian Slums: A Case Study on Living Bread Ministries. Below is a recap of the meeting (including copies of the papers) from Dr. Ed Smither who is the regional vice president.

We had a great Southeast Regional meeting of the Evangelical Missiological Society this past weekend at Southeastern Baptist Seminary in Wake Forest, NC. If you're not a member of EMS, consider joining HERE.

In recognition of the 100th anniversary of the publication of Roland Allen’s missionary classic, Missionary Methods: St. Paul’s or Ours? our theme was “Missionary Methods." We had two great plenary talks: J.D. Payne (Southern Baptist Theological Seminary) gave a historical reflection on "The Legacy of Roland Allen," while Tom Steffen (Biola University) gave a stimulating lecture on his new book "The Facilitator Era." Both talks will be available on video soon.

In addition, we had 26 papers given by mission professors, graduate students, and field practitioners. I was very excited that half of our presenters were reading a paper at a professional conference for the first time. Below is a list of the papers read and in many cases a full text copy of the paper. Some of these will be read at the EMS annual meeting in Chicago, September 20-22.

Roger Dixon (Pioneers), “The Javanese Muslim Church Experience: An Example of Contextualization"

Doug Coleman (Southeastern Baptist Theological Seminary/IMB, "Examining Insider Movements: Selected Biblical and Theological Issues" (note: a summary of A Theological Analysis of the Insider Movement Paradigm).

Carlos Martin (Southern Adventist University), "A Biblical Critique of C5"

Ed Smither (Liberty University), "Missional Hospitality: Reflections from Brazilians Ministering among Arabs"

Christopher Alley (Southeastern Baptist Theological Seminary), "A Case for the Dialogical Model in North American Evangelical Contextualization"

Robert Reese (Mid-Atlantic Christian University), “Roland Allen and the Moratorium on Missionaries”

Cory Wilson (Reformed Theological Seminary), "A Comparison and Contrast of the Missiology of Roland Allen and Count Nicholas von Zinzendorf"

David Baca (Asbury Theological Seminary), “A Contrast and Comparison of the Ecclesiology and Pneumatology of Roland Allen and Melvin L. Hodges Noting Key Missiological Implications and Significance for the Church Today”

Jerry Ireland (Assemblies of God/Liberty University), "Missionary Methods for Addressing Animism in Zambia from 1900 to the Present: A Case Study on the Importance of a Biblical and Relevant Pneumatology in an Animistic Context"

Richard E. Trull, Jr. (Faulkner University/ Black College of Biblical Studies) "Discerning Worldviews: Distinguishing Core Perceptions in Conceptualizing Worldview Distances"

Josh Laxton (Southeastern Baptist Theological Seminary), “The Church in the Third Place”

Justin White (Southeastern Baptist Theological Seminary), "The Importance of Christian Community in International Church Planting: A Trinitarian Methodology"

Steven Carne (Drakes Branch Baptist Church) "Koinonia for the Nations: A Biblical Model of Church-Missionary Partnership"

George Robinson (Southeastern Baptist Theological Seminary), "The Gospel as Story and Evangelism as Storytelling" (note: published as a chapter in Theology and Practice of Mission).

Tiffany Lillard (Southeastern Baptist Theological Seminary), "An Indigenous Literate Leadership For An Oral Learning Community"

Gordon Olson (Liberty University), "The Relevance of New Testament Contextualization to Missions Contextualization"

Justin Carter (Southeastern Baptist Theological Seminary) "Irenaeus of Lyons: Ante-Nicene Missionary"

Eric Vess (Advancing Native Missions) “Facilitating Indigenous Ministries: Promoting unhealthy dependency or practicing biblical advocacy?”

Patrick Hubbard (Liberty University/Living Bread Ministries), “Church Planting in Brazilian Slums: A Case Study of Living Bread Ministries”

Elizabeth G. Driscoll Chavez (Palm Beach Atlantic University), "Servant Leadership in Bolivia: A Phenomenological Study of Long-Term Effects of a Servant Leader in Missions"

Michelle Raven (Liberty University), "Back to Mission: A Possibility Center Approach for Revitalizing African American Church Sending"

Chris Dowd (Bedrock Community Church), "Lessons in Team Church Planting in North America: The Case of Bedrock Community Church"

Mike Barnett (Columbia International University) “Principles and Practices for God’s Mission”

Ken Baker (Culture Connexions/SIM), "Recovering the Relational Narrative of Mission”

Steve Ybarola (Asbury Theological Seminary) “A Typological Approach to Diaspora Missiology”

Gary Corwin (SIM), "From Roland Allen to Rick Warren: Sources of Inspiration Guiding American Evangelical Mission Methodology 1912-2012"

Faith and Works

Patrick — Wed, 21 Mar 2012 13:00:00 GMT

The book of James has, from the beginning, been shrouded in controversy. It was argued that it should not be included in the canon of scripture. Much of the controversy revolved around the second half of chapter two. On the surface there seems to be a contradiction between James’ view of salvation (James 2:24) and Paul’s understanding of salvation (Romans 4:4-5). This seeming contradiction led Martin Luther to refer to James as “an epistle of straw.”[1]

Both James and Paul point to Abraham’s belief of the Lord’s promise resulting in his being counted as righteous (Genesis 15:6). Yet Paul concluded in Romans 4:1-5 that Abraham’s justification was a gift by faith alone. Paul is clear that no works were involved. James however, clearly states that Abraham’s faith was “completed by his works” (James 2:22 ESV) and a person is “justified by works and not by faith alone” (James 2:24 ESV). These statements can’t both be right, or can they?

To better understand what the writers of scripture are saying it’s important to understand the purpose of their writings. They each had a set of false teachers in mind. Paul was addressing the issue of legalism where people sought to add to faith by meritorious works. This is most clearly evident in the epistle of Galatians. James on the other hand, was addressing Jewish aristocrats who practiced a form of easy believism that understood faith as a mere intellectual adherence to orthodoxy void of any practical obedience, or orthopraxis.[2] Both of these heresies are alive and well within modern evangelicalism, although I think the latter is more prevalent.

With this in mind, let’s review James 2:14-26. Reflecting back to his statement regarding the fulfillment of the royal law in vs. 8, James sets up a hypothetical situation in vs. 14-17 to make his point. Notice in vs. 14 he is referring to someone who “says” he has faith, but does not have works to go along with that professed faith. This is significant for James’ argument because his premise is that profession void of action is not saving faith, hence the rhetorical question, “can that faith save him?” (ESV)

Building from his previous argument regarding the oppression of the poor, James puts forth his case. He describes a poor Christian who is a brother in Christ to the audience and presumably to the one who says he has faith in vs. 14. This needy Christian is utterly destitute without even the basic necessities. For James it would be absurd, even impossible, for someone with real faith to send this poor brother or sister away without helping them. John echoes this sentiment in 1 John 3:16-18. For James and John, faith that remains by itself and does not exhibit compassion on the poor brother or sister, is a dead faith. In this point Paul would agree. In one of his clearest statements on salvation by faith (Eph 2:8-9) he likewise ties real faith to works (Eph 2:10).

In vs. 18 James anticipates the reader’s response to his hypothetical situation, “One person has faith; another has deeds.”[3] In other words, faith and deeds are mutually exclusive. James responds by noting the impossibility of exhibiting real faith apart from works; genuine faith will be discernible by the works it produces. This is crucial to understanding the message of this passage. For James true faith is distinguished by its fruit. Contrary to the belief of the aristocrats, mere intellectual acceptance of who Jesus is was not saving faith. After all, even the demons believed the facts about Jesus (vs. 19).

Here is where the passage gets difficult and the seeming contradiction with Paul comes into view. James sets out to prove that faith without corresponding works is trivial and of no value. As mentioned above he illustrates this point by looking to Abraham’s faith. He states that Abraham was justified by works when he “offered up his son Isaac on the altar” (James 2:21 ESV). Of course he is referring to Genesis 22 when Abraham obediently set out to sacrifice Isaac at the Lord’s command. For James, according to vs. 22-23 the faith Abraham professed in Genesis 15:6 was brought to completion in Genesis 22.

This point is crucial to a proper understanding of the text. The clear evidence that the profession in Genesis 15:6 was the exercise of genuine faith was the obedience displayed in Genesis 22. As Christians, we like to talk about God knowing our hearts and our willingness to do something for him. This is typical of our rationalization of The Rich Young Ruler passage in Luke 18:18-30. However, this is not the pattern of scripture. God is not satisfied to secretly peer into our hearts to see if we are willing. He puts us to the test. Why was Abraham willing to sacrifice Isaac? It was because he had real faith. The same is true for Daniel and the lion’s den, the three boys and the furnace, David with Goliath, etc. Throughout scripture, faith is justified or proved by deeds.

James continues this point with the story of Rahab. Her genuine faith was made manifest in that she protected the messengers (vs. 25). In all of these cases, saving faith is a living faith that produces good works. For James, as well as Paul, true faith is accompanied by a life of doing the works that Jesus has prepared for us (Eph 2:10). For both of them there is no room at the cross for an intellectually based easy believism that is void of death to self, cross bearing, and obedience.

[1] Stott, John. The Story of the New Testament. (Grand Rapids: Baker Books, 1994), 117.

[2] Ibid, 121.

[3] Frank E. Gæbelein, ed., The Expositor’s Bible Commentary, vol. 12 (Grand Rapids: Zondervan, 1976), 183.

Interdependent Church Planting Among the Urban Poor

Patrick — Tue, 13 Mar 2012 12:54:00 GMT

Last week an article of mine was published in the Great Commission Research Journal. It was a case study I presented last year at a regional meeting of the Evangelical Missiological Society. The study focuses on building interdependent partnerships in the context of mission among the urban poor in Brazil. It also details the story of my family founding Living Bread Ministries. I think this article will be beneficial to anyone involved in building partnerships, whether domestic or international. It will also be encouraging for anyone who is launching a new work in faith, whether missionaries or church planters.

Interdependent Church Planting Among the Urban Poor

I'd love to hear your feedback on the article.

The Exodus and Mission: Conclusion

Patrick — Wed, 15 Feb 2012 14:00:00 GMT

The exodus is one of the most significant events in Scripture. Throughout the bible it is referred to in order to demonstrate God’s comprehensive redemptive plan. It is often referred to in order to remind Israel of God’s redemption of them when they were being oppressed in Egypt. In light of God’s deliverance, they were expected to care for those on the margins of society. As God’s priest kings this was essential, so that they could extend God’s righteous reign, and represent His character to the nations.

The exodus is also pointed to in order to demonstrate the freedom from spiritual oppression that is found only in Christ. The deliverance of Israel from the oppression of Egypt is a beautiful picture of the deliverance Christians experience from the power of sin, death, and the devil. As God’s priest kings, Israel was given the Mosaic Law and God’s presence dwelt among them in the Tabernacle, and Temple. In this unique position they were able to serve God on behalf of the nations and the nations on behalf of God.

Unfortunately, like Adam and Eve, Israel failed to realize God’s intention for them. They failed to extend God’s reign over the earth, and failed to faithfully serve Him as priests. While they did not realize the restoration of the kingdom of God the Lord did advance His plan of redemption. In due season, the Messiah came through the seed of Abraham and began the final restoration of God’s rule, and by the blood of His cross made a way for Jews and Gentiles to walk in newness of life. The church currently has been entrusted with the role of priest kings (1 Peter 2:9). As such the church is mediating the reign of God over the earth and ministering to the nations in anticipation of the return of Christ and the consummation of His kingdom.

This post is part of a series. For context click here.

The Exodus and Mission: Kingdom Advancement

Patrick — Mon, 13 Feb 2012 14:07:00 GMT

To understand fully the implications of the exodus, it is necessary to understand its role in the Kingdom of God. As discussed previously, Jacob’s family settled in Egypt to escape a famine. However, this relocation would come to fulfill God’s word to Abraham that his descendants would suffer affliction for 400 years (Gen 15:13); yet God would remain faithful to his covenant (Gen 12:1-3), and make out of him a great nation (Gen 46:3).

Reminiscent of creation language, Jacob’s family is said to be fruitful, and multiplied greatly while in Egypt (Ex 1:7). As the 400 years of affliction drew near, God heard the cry of his people (Ex 2:23-25, Ex 3:7-9) and raised Moses up to deliver them (Ex 3:10). The great multitude of Hebrews left Egypt and a “mixed multitude” (ESV) representing the nations joined them (Ex 12:37-38). Ultimately, Moses led the people to Mt. Sinai where God revealed his plan for the people.

At Sinai the Lord entered into a covenant with the people of Israel. They entered Egypt as the “house of Jacob” (ESV), but through the exodus experience they became the “people of Israel” (ESV) (Ex 19:3). “The Lord transformed a people of His own choosing to His elect nation.”[1] The purpose of this elect nation is that they would be a treasured possession, a kingdom of priests, and a holy nation (Ex 19:5-6). This is significant in our understanding of the Kingdom of God.

Originally the Lord created man in “his own image” (Gen 1:27 ESV) with the intention that Adam and Eve would be priest kings serving in the temple-garden and ruling over creation.[2] God commanded them to “be fruitful and multiply and fill the earth and subdue it” (Gen 1:28 ESV). This mandate is given so that they will fulfill their mission. As they multiply and carry God’s image over all creation, they are extending God’s reign over all the earth.[3] This extension of God’s reign over the creation can be referred to as the kingdom of God.[4]

As Genesis 3 reveals, man rejected his role as priest king and instead of exercising dominion over creation, actually gave control to God’s enemy, and became his subjects.[5] As a result, they are cast out of the garden and will live under God’s curse (Gen 3:14-24). The remainder of Scripture is concerned with how God’s reign will be restored and extended over the earth.[6] In light of this, Exodus 19:4-6 becomes extremely significant, as it reveals God’s intention for Israel; to bring His creation blessing to the world.[7]

Israel would be a “kingdom of priests” (ESV), or priests ruling as kings, to fulfill the role that God had originally intended for Adam and Eve.[8] They have been redeemed from slavery to Egypt in order that they might become subjects of the true king, and mediate his reign on earth. In so doing, they will be “a nation set apart by its holiness or its service to God.”[9] The purpose of which is to magnify the Lord and His righteous reign to the nations, and serve the nations on behalf of God. In so doing, Israel would redefine the meaning of dominion as service to God and man.[10] This would be a step toward the ultimate fulfillment of the promise God made to Abraham in Genesis 12, as well as the completion of the redemption He began with the Exodus.

This post is part of a series. For context click here.

[1] Eugene H. Merrill, Mark E. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville: B&H Academic, 2011), 211.

[2] T. Desmond Alexander, From Eden to the New Jerusalem: An Introduction to Biblical Theology (Grand Rapids: Kregel Academic & Professional, 2008), 76.

[3] Ibid, 77.

[4] Stephen G. Dempster, Dominion and Dynasty: A Theology of the Hebrew Bible (Downers Grove: InterVarsity Press, 2003), 62.

[5] Alexander, From Eden to New Jerusalem, 79.

[6] Ibid, 79.

[7] Dempster, Dominion and Dynasty, 101.

[8] Alexander, From Eden to New Jerusalem, 84.

[9] Dempster, Dominion and Dynasty, 101.

[10] Ibid, 101-102.

The Exodus and Mission: Future Redemption

Patrick — Thu, 09 Feb 2012 14:02:00 GMT

The redemption that is so beautifully pictured in the Exodus event is a comprehensive redemption; however it is clear that there is a fullness yet to be realized.[1] The Exodus narrative reveals that shortly after crossing the Red Sea the people began grumbling and doubting the Lord (Ex 15:24, 16:2-3, 17:1-3). Aaron’s fashioning of the Golden Calf in Exodus 32 reveals that a further deliverance from the power of sin is needed. This deliverance, or fullness of God’s redemption, would ultimately be realized in Christ our Passover lamb (1 Cor 5:7).

Paul alludes to this in 1 Corinthians 10:1-2 where he makes clear reference to the Exodus. He speaks of the Israelites being under the cloud and passing through the sea. This refers to the Lord leading them through the Red Sea. This was a baptism of sorts, as they left the bondage of Egypt and began a new life in union with God, and under the leadership of Moses.[2]

This, of course, is fully realized in Christ. In Romans 6:3-4 Paul explains that believers have been baptized into Christ and his death. This baptism is the process where “we undergo our own exodus, leaving the pattern of this world and joining another way of life under Christ’s leadership and authority.”[3] Paul goes on to explain that the Christian is raised with Christ. This union with Christ has enabled believers to “walk in newness of life” (Rom 6:4 ESV); something the first Exodus did not provide. In this way Christ advances the redemption the Lord provided his people via the Exodus.

The complete fullness of God’s redemption will be consummated at Christ’s second coming. Ultimately, his enemies will be defeated and the fullness of his reign will be established. Heaven and earth will be renewed (Rev 21:1) and the curse of death and sin will be gone (Rev 21:4). Redeemed humanity will dwell with the Lord in the new creation, and finally enjoy the fullness of God’s redemption.

The understanding of the fullness of God’s exodus redemption found in the New Testament, does not replace or diminish the historical redemption discussed above. Rather, it should be understood as a progression or filling out of God’s complete redemption of fallen humanity. The church must resist the temptation to be drawn to either a spiritual or physical extreme in interpreting the exodus. Instead, “we must apply the wholeness of its message and meaning to our practice of mission.”[4] This type of comprehensive view of mission respects the fullness of God’s redemptive purposes as seen in the exodus.

This post is part of a series. For context click here.

[1] Ibid, 286.

[2] Frank E. Gæbelein, ed., The Expositor’s Bible Commentary, vol. 10 (Grand Rapids: Zondervan, 1976), 249.

[3] Kevin J. Vanhoozer, ed., Dictionary for Theological Interpretation of the Bible (Grand Rapids: Baker Academic, 2005), 218.

[4] Wright, The Mission of God, 286.

The Exodus and Mission: Immediate Redemption

Patrick — Tue, 07 Feb 2012 14:02:00 GMT

In Genesis 12:1-3 God makes a covenant with Abraham that he would give him a land, make a great nation out of him, and bless him so he would be a blessing to the nations. This covenant was the basis of God’s special relationship with Abraham and his descendants. It reveals a new phase in God’s plan of redemption; He will now work through a particular people.

The covenant was ratified in Genesis 15, but a new aspect was revealed. In Genesis 15:13 God informs Abraham that his offspring will be aliens in a foreign land, and be afflicted for 400 years. However, God’s promise remains, He will deliver them, and return them to the land that he promised. The final chapters of Genesis recount the life of Joseph and the movement of Jacob’s family into the land of Egypt to find relief from famine. The Pharaoh receives the people and shows them tremendous hospitality by giving them the best of the land (Gen 47:6, 11). Genesis closes with Joseph looking toward their future restoration to the land God had promised their forefathers (Gen 50:24-25).

While Jacob’s family entered Egypt with peace and great blessing, their condition changes rapidly in Exodus 1. A new Pharaoh, who did not know Joseph, comes into power and the foretold 400 years of affliction begin. The descendants of Jacob are enslaved and oppressed by the Egyptians (Ex 1:11-14). In an effort to control their population and thus preserve the safety of their kingdom the Egyptians begin to murder the sons of the Hebrews (Ex 1:22).

In this immediate context of slavery and oppression the physical redemption brought by God cannot be minimized or marginalized. The people cried out for rescue from physical slavery, and because of His covenant with Abraham, Isaac, and Jacob God responded (Ex 2:23-25). Likewise when God spoke with Moses at the burning bush, He made reference to their physical sufferings and oppression (Ex 3:7-10). Suffering and oppression described a state of complete bondage. They had no freedom or political power, they could not enjoy the fruit of their labors, their ability to worship the Lord was greatly hindered, they were treated severely, and ultimately their very existence was threatened due to genocide.[1]

The real historical condition of the people is one of complete oppression and it was in this condition that God intervened and revealed Himself to Israel and the nations. “It was by this liberating deed (the Exodus) that Yahweh revealed himself as ‘the One who takes up the cause of the afflicted and the oppressed…’”[2] Thus, in the context of comprehensive need, the Lord’s first action as Redeemer is comprehensive in nature.[3]

God’s revelation of himself in this way had major implications on the way the Israelites saw God, and His mission. They regarded Him as the author of freedom and social justice, which gave them a sense of social concern.[4] Likewise, Christians must allow the understanding of God’s action in the Exodus to influence our understanding of God and mission. An exodus-shaped mission will demonstrate a comprehensive concern for human need just as God demonstrated in the Exodus event.[5]

While we cannot marginalize the physical dimension of the Exodus deliverance, neither can we politicize it. God brought a comprehensive redemption that not only overcame the physical oppression of the people, but had immense spiritual implications as well. As Christopher Wright states “YHWH is not merely intent on liberating slaves but on reclaiming worshipers.”[6] In light of this we will explore the future redemption that is modeled in the Exodus event.

This post is part of a series. For context click here.

[1] Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove: IVP Academic, 2006), 268-70.

[2] Ferdinand Deist, “The Exodus Motif in the Old Testament and the Theology of Liberation,” as quoted in The Story of God’s Mission in the Bible: Announcing the Kingdom, Arthur F. Glasser et. al. (Grand Rapids: Baker Academic, 2003), 75.

[3] Wright, The Mission of God, 271.

[4] Glasser, The Story of God’s Mission, 76.

[5] Wright, The Mission of God, 275.

[6] Ibid, 270.

The Exodus and Mission: Introduction

Patrick — Mon, 06 Feb 2012 15:54:50 GMT

I am beginning a four part series on the Exodus and Mission. The Exodus is a major event in the history of the life of God’s people, Israel. In these posts I will explore the mission implications of this momentous event in three areas. First, I will discuss the theme of redemption in the immediate physical context. Second, I will expand the theme of redemption to include the typological understanding found in Christ. Third, I will detail the mission implications of the resulting formation of Israel as a kingdom of priests, and a holy nation. While not exhaustive this series will provide a foundation for a comprehensive understanding of how the Exodus event served to advance God’s plan of redemption among the nations.

The Exodus and Mission: Immediate Redemption

            The Exodus and Mission: Future Redemption

           The Exodus and Mission: Kingdom Advancement

        The Exodus and Mission: Conclusion

Evangelical Missiological Society Regional Meeting

Patrick — Mon, 06 Feb 2012 15:37:27 GMT

On March 23-24 I will be participating in the Southeast Regional meeting of the Evangelical Missiological Society (EMS). I will be presenting a paper entitled Church Planting in Brazilian Slums: A Case Study of Living Bread Ministries. The case study will describe the church planting process of LBM including identifying and training pastors, evangelism, discipleship, social ministry, and the the role of global partnerships.

For information on the other papers being presented check out the EMS website.

John the Baptist: His Season of Doubt

Patrick — Thu, 15 Dec 2011 12:21:00 GMT

John the Baptist was a great prophet commissioned with a unique task. In fact, Jesus referred to John as the greatest prophet. Yet when in prison, facing death, even he had a season of doubt. John wanted to know that Jesus was indeed the Messiah. Many had come claiming to be the one, and from his prison cell, John was beginning to think he made a mistake. Even the greatest of the prophets had moments of doubt, and unbelief. Understanding his season of doubt will help us as we endure difficult seasons of life, and ministry.

John continued his ministry of preaching the good news, and calling the people to repentance (Luke 3:18). However, his boldness would ultimately get him into trouble. He confronted Herod about his adulterous relationship with his brother Philip’s wife, Herodias (Luke 3:19-20, Mark 6:17-18). Herodias was furious, and wanted John killed, but Herod kept him safe in prison because he feared him (Mark 6:19-20, Matt 14:5).

During this time in prison, John began to reflect on the ministry of Jesus, and doubt crept into his heart. John taught that the Messiah would bring great blessing and judgment, yet from his prison cell it seemed all Jesus was bringing was blessing. There seemed to be no judgment, especially on the evil Herod who had imprisoned John.[1] Out of discouragement and a misunderstanding of the ministry of Christ, John found himself doubting if Jesus really was the one to come.

From his prison cell, John heard of the teaching and miracles of Christ (Matt 11:2). In response, he sent two of his disciples to inquire of Jesus if he were the one to come (Luke 7:19-20, Matt 11:3). John was confused because the ministry of Jesus did not fit into his preconceived notions, and this led him to question the Lord.

Jesus did not respond harshly to John’s question. Instead, he performed many miraculous works. He healed the sick, cast out demons, and gave sight to the blind (Luke 7:21). Rather than chastise John for his doubts, Jesus did these things in order to affirm himself as the Messiah, and give John the confidence he needed to endure prison.

Then he sent John’s disciples back to him, instructing them to tell John all that they had seen, and heard (Luke 7:22a, Matt 11:4). The blind received their sight (Is 35:5a), and the lame walked (Is 35:6a, Matt 11:5a, Luke 7:22b). The lepers are cleansed (Is 53:4, Matt 8:16-17), the deaf heard (Is 35:5b), and the dead are raised up (Matt 11:5b, Luke 7:22c).[2] Although raising the dead was not prophesied of the Messiah, it far exceeded the other miracles in power, and further authenticated Jesus’ ministry.

The last evidence Jesus gave, was the preaching of good news to the poor (Matt 11:5c, Luke 7:22d). This was a direct reference to Isaiah 61:1-2, which was an explicit Messianic passage.[3] The Lord’s message to John was clear, he is the Messiah, and though he was working in a way that John did not expect, John could confidently trust in him. If John would continue in faith he would be blessed (Matt 11:6, Luke 7:23).

Jesus then addresses the crowds in reference to John; this is significant in light of John’s doubts. Jesus asked if the people had gone to see a reed shaken by the wind (Matt 11:7, Luke 7:24). Jesus makes it clear that John was not a double minded man tossed to and fro (James 1:6). John was a man of faith, who in a time of deep discouragement, resulting from his imprisonment, and a misunderstanding of the ministry of Jesus, had a season of doubt. He also asks about John’s physical appearance, as he was not a man in fine clothing (Matt 11:8, Luke 7:25). Jesus asked both of these questions to focus the people’s attention on the person, John really was.

Jesus verifies that John was a prophet; indeed more than just a prophet (Matt 11:9, Luke 7:26). Jesus clarifies that John was indeed the forerunner that was prophesied in Malachi 3:1 (Matt 11:10, Luke 7:27). All of the prophets had spoken of the coming Messiah, but John alone held the special privilege of announcing his arrival. This made him the greatest of the prophets.

In fact, as Jesus’ confirmation of this fact, made John the greatest person ever (Matt 11:11a, Luke 7:28a). Next, Jesus makes a statement that is somewhat difficult to understand. He states that as great as John was, even the least in the kingdom of heaven is greater than he (Matt 11:11b, Luke 7:28b). The question we immediately have is, was John not in the kingdom?

John was on the cusps of the kingdom; he heralded its coming, but did not live to see it inaugurated. His role was of great importance, but he did not live to see, or experience life in the kingdom. While John’s ministry pointed to the coming kingdom, Christians who now live in, and thus, according to the principles of the inaugurated kingdom more clearly point to Jesus Christ.

Jesus confirms that John was indeed the answer to Malachi 4:5-6 (Matt 11:13-14). John was the last of the Old Testament prophets. He came in the fullness of time, to fulfill the role of Elijah, and prepare the way for the Lord Jesus. However, just as he himself said, the time came for Jesus to increase, and John must necessarily decrease.

While John was still in prison, Herod’s wife Herodias finally seized an opportunity to have him killed. Her daughter danced for Herod, and his guests. He was so pleased that he offered her anything, up to half of his kingdom (Matt 14:6-7, Mark 6:21-23).

She immediately asked her mother what to request, and Herodias instructed her to ask for John’s head on a platter (Matt 14:8, Mark 6:24). This she requested, and to save face, Herod obliged her request (Matt 14:9-11, Mark 6:25-28). John was killed by a ruthless king, because he made a hasty oath. Nonetheless he was able to face death with the confidence that he had been faithful to his calling of preparing the people to receive their Messiah.

John was described by Jesus as the greatest person ever born, and as the greatest prophet yet, even he had a season of doubt. John expected Jesus to bring immediate judgment on sinners, and when he found himself wrongly imprisoned by Herod, he began to question whether Jesus really was the Messiah. Jesus did not work according to the way John expected, so his faith was shaken. However, Jesus was not angry or disappointed with him. Instead, Jesus used the opportunity to once again demonstrate that he was the Messiah, by reiterating the message he had proclaimed earlier in his ministry (Luke 4:17-19). It is always in our times of trial, and struggle that our faith in Jesus is ultimately strengthened.

[1] D. A. Carson, Walter W. Wessel, and Walter L. Liefeld, “Matthew, Mark, Luke” in The Expositor’s Bible Commentary with the New International Version, Vol. 8. Edited by Frank E. Gæbelein (Grand Rapids: Zondervan, 1984), 261-262.

[2] W. MacDonald, Believer’s Bible Commentary: Old and New Testaments. A. Farstad, ed., (Nashville: Thomas Nelson, 1995). Logos Bible Software 4 (accessed November 23, 2011).

[3] Carson, The Expositor’s Bible Commentary, 262.