6. The Missional God

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Introduction

Last session we examined the fall and its horrific effects upon man’s relationship with God, man’s relationship with his fellow man, man’s relationship with himself, and man’s relationship with creation. After seeing this and learning of the relentless spread of sin and human rebellion and the subsequent judgments that followed one should begin immediately asking “Can it be fixed?” Is there any way that we can recover what was lost? Can these relationships ever be set right? Will man’s inherent nature always be marked by rebellion? Is there any source of hope?

I. The God who Initiates and Provides for Redemption

To truly grasp and appreciate this topic we need to be reminded of man’s corrupt nature and its rebellious inclinations. Would someone read Genesis 3:6-13? What do the man and the woman do when their eyes are opened? How did Adam react when he heard God in the garden?

Man did not seek out God in repentance; he did not attempt to atone for his sins. No, man hid from God in the garden. This is still man’s tendency (Romans 3:9-18). From this narrative it is clear that man is both unwilling and unable to turn to God in repentance on his own accord. God must intervene and intervene He does. “God comes into the Garden from without, seeks out Adam, and both judges and shares the redemptive promise with him . . . God was on a mission to Adam. He had no other man to send, so he sent himself.”[40] God is a missional God. He seeks out rebellious man to redeem him. God promises and provides for redemption. By the shedding of blood God covers their shame (Genesis 3:21). And it is God who provides a means by which rebellious humanity may enter into relationship with him (Genesis 4:1-5).

II. The God who Initiates and Keeps His Covenant

A. Introducing the Covenants

Throughout our study of redemption we will be studying several covenants that God establishes with His people.

“Covenants play a prominent role in OT life—socially, politically, and religiously. The covenant idea itself, first mentioned in Genesis 6 during the days of Noah, is intricately woven into the fabric of the biblical account all the way through to Revelation 11 where the ‘ark of His covenant’ reappears in the temple. The word itself occurs in 27 of 39 OT books and in 11 of 27 NT books.”[41]

What we need to recognize at the outset is that, “there are covenants between equals, of course, but when the Lord entered into covenants, he did so as one who ruled over a people. For their part, they received his covenant with its blessings, curses, stipulations and signs, and so became bound to him as to a lord.”[42] We will be primarily focusing on covenant as an expression of God’s redemption but they are also an expression of God’s right to rule, He is the supreme redeemer-judge.

B. Types of Covenants

A bilateral covenant, or conditional covenant, “represents an agreement between two parties in which there is a basic party. Both sides enter into the treaty, voluntarily, resulting in a partnership relationship.”[43] Failure to carry out the covenant stipulations by either party renders a bilateral covenant null and void.

A unilateral covenant, or unconditional covenant, is “an arrangement imposed by a superior on subordinates . . . It usually designates an agreement made to or for, not with, the subordinate, depicting a legally binding promise which one party makes toward another.”[44] Unilateral covenant depends solely upon God’s covenant-keeping faithfulness for fulfillment.

III. The God who Guides Redemption

A. God’s Covenant with Adam―The Adamic Covenant

In Genesis 3:14-19, in typical covenant language the reader is presented with a series of curses and a blessing.

Will someone read that for us? What stands out to you as the focal point of this promise?

In Genesis 3:15 we are given the protevangelium, the first gospel. God promises, “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heal” (Genesis 3:15, author’s translation and emphasis).

There are two distinct promises made here. What are they and how would you explain them?

First, we see that God establishes gracious hostility. As an expression of His grace God places enmity between the serpent and the woman, between her seed and the serpent’s seed. Because of this man will never be as evil as he could be. Yes, man’s nature is corrupt and he flees God and is hostile towards God but at the same time man, in some way, is also hostile towards evil, towards the serpent. This is God’s restraining grace in that He allows man to become corrupt and yet He establishes hostility between man and the evil with which he has corrupted himself.

Second, while the first promise was to the plural seed/offspring of the woman the second refers to a singular offspring who will conqueror the serpent.[45] We are not given specifics pertaining to the fulfillment of this promise but it, and the entire Old Testament, points forward to a messianic figure through who God will realize His purposes.

B. Cain and Abel

Last week as we saw the spread of sin and the effects of the fall as Cain slays his brother Abel (Genesis 4:1-8) would someone read Genesis 4:9-22? How do you see God’s grace in His dealing with Cain and his offspring?

C. God’s Covenant with Noah – The Noaic Covenant

In the Genesis 5 genealogy of the generations of Adam verses 28-31 both tell of the birth of Noah and hold massive redemptive significance. Would someone read those verses? What is the significance of this passage?

In light of this curse, Lamech is anticipating his son to be the singular Messiah who would crush the serpents head and bring about a Sabbath rest. While this is not the case it is extremely important because we see that 1,000 years after the promises and curses of the garden man is still anticipating a singular messiah who would overcome the serpent and deliver the people of God. This is not a foreign concept to the people of God. We are not reading Christ into these texts. He is there and His people are eagerly anticipating His arrival.

Would someone read Genesis 6:5-8? How is humanity described there? How is Noah described?

The descriptions of sinful humanity found in verses 5-7 are descriptive of Noah as well there is nothing there that would lead us to exclude him from that description. In verse 8 “Noah’s righteousness is simply stated alongside God’s grace without any comment about whether it is the cause or effect of God’s attitude toward him. Later it will be much clearer that God’s grace is the cause of sinful people becoming righteous.”[46] God spares Noah and His family because He is a gracious God, not because they deserve salvation. God’s covenant with Noah (Genesis 6:17-22; 8:20-22; 9:8-17), like His covenant with Adam, is established as a unilateral promise to all of humanity as God will never destroy the earth and all its life with water again. While the flood represents death and judgment it also represents a new beginning and we see a continuity with the first creation as God commands Noah and his family to “be fruitful and multiply, teem on the earth and multiply in it” (Genesis 9:7).

D. Babel

When looking at the narrative of Babel it is important that we look to what precedes it so a not to overstate the effects of God’s judgment. In Genesis 10 presents a genealogy of the sons of Noah and the nations that descended from them. The nations are not the result of God’s judgment in Genesis 11 rather they are the result of His provision and grace in Genesis 10 as we see God continuing to bless Noah and his offspring. From the tower of Babel it is also important to note why God confuses their language. Like God’s restraining grace in Genesis 3 we see that this prevents humanity from unifying in their rebellion against God and this confusion disperses rebellious humanity.

IV. God’s Mission as Eschatology

“The Bible renders to us the story of God’s mission through God’s people in their engagement with God’s world for the sake of the whole of God’s creation. The Bible is the drama of this God of purpose engaged in the mission of achieving that purpose universally, embracing past, present and future, Israel and the nations, ‘life, the universe and everything,’ and with its center, focus, climax, and completion in Jesus Christ.”[47]

The missio Dei, mission of God, is inextricably tied to the imago Dei, the image of God, because we have been made in the image of the missional God: the God who sent Himself, who sent His Son, and who has sent us His Spirit. Sending and being sent is fundamental to understanding the character of God and it is fundamental to our bearing His image as well. This points us forward to a day when through the proclamation of the gospel and at the fulfillment of all of God’s divine sendings “every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10b-11).

Conclusion

The texts we studied tonight are charged with potential. We must learn to read these stories in a fresh light and to see how profoundly they speak to the redeeming grace of our God and how that redeeming grace continues to give shape and meaning to our lives today. These are not mere stories of the past; this is our story.

Rather than ask the application “how should you apply what we have learned?” I want to ask “how are you applying what we learned tonight?” Are you really living this story or are you living out a rival story? What do you need to do to bring your narrative in line with the narrative of God?

[40]Francis M. DuBose, God Who Sends: A Fresh Quest for Biblical Mission (Nashville, TN: Broadman Press, 1983), 57.

[41]Irvin A. Busenitz, “Introduction to the Biblical Covenants; The Noaic Covenant and the Priestly Covenant,” in The Master’s Seminary Journal 10 (1999): 173.

[42]Peter Jensen, The Revelation of God, Contours of Christian Theology (Downers Grove, IL: InterVarsity Press, 2002), 74.

[43]Busenitz, “Introduction to the Biblical Covenants,” 175.

[44]Ibid., 176.

[48]T. Desmond Alexander, “Genealogies, Seed and the Compositional Unity of Genesis,” in Tyndale Bulletin 44 (1993): 255-270. See also T. Desmond Alexander, “Further Observations on the Term ‘Seed’ in Genesis,” in Tyndale Bulletin 48 (1997): 363-367. and Andreas J. Köstenberger and Peter T. O’Brien, Salvation to the Ends of the Earth: A Biblical Theology of Mission, New Studies in Biblical Theology 11 (Downers Grove, IL: InterVarsity Press, 2001), 27-28.

[46]Goldsworthy, According to Plan, 114.

[47]Wright, The Mission of God, 22.

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