Gospel Mission Overview

Welcome, everyone, to the next installment of Mission in Biblical Perspective. I'm Tom Jackson, and look forward to seeing you all here at the Intensive Residential coming up in a few weeks. And it's great to have these pre-lectures as part of our global mission integrative. course. In this module, we are doing mission in biblical perspective, and Dr. June walked us through mission in Old Testament perspective. After this, we're looking at mission in Acts and mission in the Epistles, but this lecture is about mission in the Gospels and how mission, as described in the Gospels, informs our understanding and action related to mission. Now, consistent with our approach in this module, we are taking a two-text view of mission. And after some introductory comments, I'm going to be focusing on two key texts that inform our understanding of mission. That's John 20, verse 21, and Matthew 28, verses 16 through 20. But before we do that, I'm going to make some introductory comments. And for those introductory comments, just a brief bibliographic. A reminder for those of you who would like to go deeper, and I know that some of you do. So, a great little book here. This is The Gospels for All Christians, edited by Richard Baucom, who you already know from the assigned book that you've been reading. And so, what this little book does is it wrestles with this idea that the Gospels were written only for these specific... communities like the Matthean community or the Markan community, and it postulates and does a great job arguing that the Gospels were actually written to a much larger audience. And so that impacts our understanding of mission by saying that in Matthew 28, for example, Matthew is not simply trying to get his little community to be broader in their outreach, but there's a message here for all Christians of all times. part one of a two-volume set, Early Christian Mission. This one is Jesus and the Twelve, relevant to our topic today with the Gospels. But this is by Eckhard J. Schnabel, a two-volume set that does an amazing deep dive on early Christian mission. Then we also have commentaries for those who... want to go deep for Matthew, for example. This is a great commentary on Matthew by R.T. France, part of the New International Commentary on the New Testament series, and just a solid commentary, and the Matthew 28 portion, as it relates to mission today, is solidly handled there. This is Craig Eskina, the Gospel of Matthew, sociological commentary, a great supplement to a standard Matthew commentary. And then we come to Luke. This is part one of a two-volume set by Daryl Bach. The Luke 24 section would be in the second volume of this, but Daryl Bach's commentary on Luke is also very solid. And then last but not least, commentary on John by D.A. Carson, the Gospel According to John. And so for those of you who want to do a deep dive, those are sources. that I would recommend. And they're in the bibliography of the lecture notes that you've got there. And so before we sort of start proper, I want to sort of zoom back for just a moment, get you to think about something with me. Before Jesus ascended into heaven, he said some things to his apostles. Then Jesus ascends to heaven. And within 40 years of his ascension. The gospel, this message of who Jesus is, what he did, and what it means. This message had gone all over the Roman Empire. And so we're going to be looking at a couple of these sayings today that animated this first generation of Christians. Now, when Jesus standing there in Matthew 24, for example, saying this gospel will be preached in all the world. You have to step back out of our context where that has happened to a degree. And remember that in that first, this was just a band of. fishermen and others following this peasant teacher guy in Galilee, and he's making this audacious claims that the message about him is going to go worldwide. Well, here's the deal. It did. Now, part of the reason it did is the empowerment of the Holy Spirit that we see in Acts. The other big part of this equation is that the apostles and these early Christians did exactly what Jesus told them to do. So the words of Jesus, if received and believed, will mobilize and produce the kind of going that took this gospel worldwide. So Paul writes, you know, I've preached this, I've ministered from Jerusalem to Illyrium, and now, you know, I'm coming to Rome and then on beyond Spain. That going sense that that animated Paul's ministry is directly related to the words of Jesus. We're going to be looking at that. And so before we look at our two key texts, just some general observations, and then we're going to dive in to these two texts. When you look at the gospels, especially the synoptic gospels, Matthew, Mark, and Luke, one of the ways that they describe mission is this geographic movement. In Luke 9, Jesus set his face to go to Jerusalem. The journey to Jerusalem dominates the story, the narrative of Matthew, Mark, and Luke. There's the Galilean period of ministry, then the journey to Jerusalem, and then the cross, the death of Jesus, burial, and resurrection. This is the climax, and that's what these gospels are about. One of the big takeaways just from the structure of those synoptic gospels is that Jesus came to go to Jerusalem. This is a point that I'm going to come back to, that the death, burial, and resurrection of Jesus are central to his mission, and the very structure of the gospels bring us to that. Just a couple of other comments, and again, this would be a series of lectures if we mind all the themes that are available in in the gospels and how they speak to mission. We're focusing on these two key texts, but first this idea of the theological themes in the gospels. I'm going to just mention some themes. And if you take one of these themes and do a study yourself, you'll go, you'll be able to go back and find this theme and work it out in different places. But there's the first one is what I would call a theology of harvest. This idea that the Lord God is Lord of the harvest. He is sovereign. But we labor, and there's a synergy. This agricultural theme, we see it in 1 Corinthians 3, for example. Paul planted, Apollos watered, but God causes the growth. And he causes the growth because he is Lord of the harvest. It's the Lord's harvest, but we are the workers. He uses us to bring the harvest in. And just another thought there is that that theme of harvest points to results, not just activity. activity would be we go out and plant seeds and that that's the starting point we do we sow the gospel the idea that the lord is the lord of the harvest means that god actually produces results second what i would call a theology of growth matthew 13 and the parables of the kingdom point to the growth of the kingdom advance in mission jesus never envisioned anything that was static. You have already... encountered in Dr. June's lecture, this idea of sodality and modality, of being rich in place and a strong, local, healthy church, but also a movement that goes. And whatever it is that Jesus envisioned about his people, growth is part of that dynamic. Number three is a theology of the cross. Just a simple statement on that. That, again, could be a whole lecture, but that the mission of God is only ever advanced through sacrifice. Personal sacrifice modeled on the sacrifice of Jesus, which soteriologically and theologically is in a category by itself. But like Jesus said, if they've persecuted me, they're going to persecute you. And so this gospel advance to which Jesus has called us only happens with sacrifice. And then that leads us to a theology of faith that advance in mission requires that we trust God. It is because he is Lord of the harvest that we can trust him. He is with us as we go into this harvest. Now, one other sort of set of general opening observations I'll make, and then we're going to dive into our two texts, is that when we come to the Gospels, we see levels of mission in the Gospels. The first one is the Father's mission in sending Jesus. And you'll see this in your lecture notes. This one shines through, especially in the Gospel of John. I mean, I know there's something like 20 different verses where Jesus... speaks to himself being sent by the Father, the Father sending him, that there is this mission that the Father has in sending Jesus. And that leads on to the second one, and that is the Son's mission in redeeming humanity. And we'll look at some of those phrases, but Jesus says, you know, I have come to seek and save the lost. Luke chapter 19, verse 10, you know, Mark 10, 45. the Son of Man has not come to be served, but to serve and to give his life as a ransom for many. Matthew 26, when at the institution of the Lord's Supper, he says, this is my blood poured out for many. And so this mission of the Son to save people. The third one is the temporary missions on which Jesus sent the disciples. He'd send them out. He'd give them this authority, send them out. and then bring them back. And I think that those temporary missions serve at least two purposes. One of them was to train the disciples in mission. He's going to entrust the whole thing to them at some point once he checks out and says, guys, you've got this thing. Now go in and be successful. So he's training them what this going in mission is all about. But not only that, he's also preparing Israel to receive the gospel. When you think about the day of caused and why so many people responded. Well, many of those people would have already encountered this message about Jesus at that point. It's just the big thing that's added on is he's now resurrected Lord. And so we have the father's mission in sending Jesus, the son's mission in dying to save lost people, the temporary missions on which Jesus sends the disciples. And then finally, we have the perpetual mission. that Jesus has entrusted to the church. And so I would love to unpack each one of those four levels more than what we've done. I'm not going to do that. But what we're going to do is focus on that last level where the Son, Jesus, has entrusted to the church this perpetual mission. And so we're going to do this by looking at these two key texts, John chapter 2. 20 verses 1, John chapter 20 verse 21, and then Matthew 28, 16 through 20. And if you look in the course pack, the thing that you notice is that each of the gospels concludes with a commissioning statement. And these commissioning statements are marked by a unity with diversity. That is, they each bring something unique to the table, but these commissioning statements are Each one of them has certain emphases or flavors. And so in the course pack, you've seen there's a chart there that shows all the different sayings and how they correlate to the themes. And there are certain things that all the different gospel writers say, and some of them only emphasize by one. But if we pull all of these together, we would have an integrated mission statement. that Jesus gives his church that goes something like this. All authority in heaven and on earth has been given to me. As the Father has sent me, so I am sending you to be witnesses of my life, death, and resurrection, submitting to me as I have submitted to the Father. Go, therefore, into all the world. Make disciples of all nations by proclaiming the gospel and calling people to faith and repentance that they might be forgiven, baptizing them in the name of the Father, Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. Stay in Jerusalem until you are clothed with power from on high by the Holy Spirit. And behold, I am with you always to the end of the age. Now, we're going to, as we look at this mission statement in John 20 and Matthew 16, we're going to see some of these themes come together. The last thing that I want to mention before we do this deep dive into these two texts is that when I think about our every nation mission of going into every nation and planting Christ-centered, spirit-empowered, socially responsible churches in every nation that reach the campus, and that honor God. This happens between what I call the Great Commission Mission and the Great Throne Room Telos. And we're going to look at the second part of that in our lecture on mission in the epistles. But if we start at the end and work backwards, we see this throne room populated by people from every nation worshiping the Lamb. And we ask, How does that happen? How is it that that gets popular? Well, the answer is that the church has obeyed or is called to obey Matthew 28 of going into all the nations and making disciples. And so Matthew 28 launches us in the mission. Revelation 7, 9 gives us a picture of this is the end towards which we are moving. And the two texts that we're looking at today both mobilize us in that. Now, When we come to these two texts, different Christian traditions will draw different sayings of Jesus to shape its ethos and emphasis as it relates to missions and or the mission of God and missions activity. And some prefer the Yohannine or this John version of this mission as it's described in John 20. default or go to Matthew 28. And for us, it's not a matter of either or, but of trying to hear from Jesus what's spoken in each one of these. And so let's dive in here. First, John chapter 20, verse 21. As the Father has sent me, even so I'm sending you. Now I want to read the surrounding verses so we get a fuller sense of what's going on here. So look with me in your Bibles, John chapter 20 verses 19 through 23. On the evening of that day, The first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, Peace, be with you. When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. Jesus said to them, Peace, be with you. As the Father has sent me, even so I'm sending you. And when he had said this, he breathed on them and said to them, Receive, the Holy Spirit. If you forgive the sins of any, they are forgiven. If you withhold forgiveness from any, it is withheld. Just a couple of observations about this before we sort of describe what it is that this verse does say. We need to clarify what it's not saying. One of the strands of Christianity that has really embraced this is what we might call the ecumenical missions. movement. And this is an approach to understanding mission that in one sense does try to take on board some of the sayings of Jesus, but is uncomfortable with the more direct kind of gospel preaching and evangelism that would mark us. And so if we think about evangelical Protestant missions, Matthew 28 has been a launching pad for a lot of that activity. And we're going to be looking at that text in just a moment. And so this John 20, 21, as the Father has sent me, so I've sent you, is embraced by this ecumenical missions movement. And this is done while sort of also not gravitating towards Matthew 28. And what is often done is that We have to, or let me back up. We have to ask this question. What is it that Jesus means when he says, as the father has sent me, so I'm sending you? Well, one of the answers that is given is, and these quotes are there in your lecture notes. This is a missiologist named Goheen. He says, in short, Jesus's mission is a pattern and model for our own. Jesus's kingdom mission becomes a model of our mission. And we must mind the gospels to understand how Jesus revealed the kingdom in his life, words, and deeds. And also Leslie Newbigin says, the church is a movement launched into the life of the world to bear in its own life God's gift of peace for the life of the world. It's sent, therefore, not only to proclaim the kingdom, but to bear in its own life the presence of the kingdom. And so the two ideas there are that this church sort of bears within itself this life of the kingdom and is a sense, a model or a signpost of the kingdom. And the idea that... that people are going to see the signpost and say, hey, that's great. I want to be a part of that. And then this idea that Jesus' ministry is a model for what we should be like. And that understanding is joined with Luke 4, 18 through 19, where Jesus quotes Isaiah and says, The Spirit of the Lord is upon me to preach the good news to the poor and set free the captives. That these liberative moves of Jesus, that that is the mission of what the church is about. Now, in your lecture notes, you see the quote there from D.A. Carson, who says it just doesn't work to randomly pick this text from Luke and join it with this text from John and sort of link these up and say that this is what mission is about. And so, if that's true and that's an inappropriate move, then what is it that Jesus does mean when he says As the Father has sent me, so I have sent you. Coming back to this, I would suggest that the textual background for this is actually Jesus' prayer in John 17, 18, where he uses almost similar language, but adds something. In that verse, we read this. As you sent me into the world, again, this is a prayer. As you sent me into the world, I have sent them into the world. And so the as and the so are similar concepts. he just adds into. world. And so Jesus came into the world and that was the incarnation. And now Jesus is sending them into the world. Now in the gospel of John, the world, this cosmos means the wicked, rebellious, dark, sinful world that has to be reached with the gospel. And so when we come to understanding this, as the Father has sent me, so I'm sending you very simply. the sending of Jesus at the end of John, Jesus is just drawing on his own relationship with the Father. And these themes of being sent all through John, which highlight the degree to which Jesus is submitted to the Father's will. So as the Father sent, so Jesus is sending. As Jesus completely submitted to the Father's will, so the church should be completely submitted to the will of Jesus. But looking at the next verse, what we see is that this being sent doesn't mean that the church just shows up and has an understanding of being sent in the same way that Jesus didn't just come into the world. He did something while he was here. The point is that Jesus was sent to seek and save the lost. And this theme comes out in the next verse, in verse 23, where it says, if you forgive the sins of any, they are forgiven. If you withhold forgiveness from any, it's withheld. forgiveness is given through the preaching of the gospel. It's withheld where the gospel is not preached. And this underlines the importance of going associated with being sent. In the same way that the world couldn't be saved without Jesus being sent, the world is likewise depending on those entrusted with the message of the gospel. And then my last comment here about John 20 is in verse 22, Jesus says, receive the Holy Spirit. And without getting caught up in the complex issues of pneumatological substance and sequence or content process and timing, this reference is at least a symbolic act anticipating the future imminent bestowal of the Spirit. And the point is that the mission of Jesus envisioned, the mission that Jesus envisions requires the person, presence and power of the Holy Spirit to fulfill it. And so to bring us here, when Jesus says, as the Father has sent me. So, I am sending you, Jesus anticipates a church that is as submitted to his words as he is to the Father's will. Okay, let's go now and look at what is perhaps a more familiar text for us, and that's Matthew 28, 16-20. So, let me read this, and then we'll just unpack this a bit. Now, the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him, they worshipped him, but some doubted. Jesus came and said to them, All authority in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and the Son, the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always to the end of the age. And so just looking at this text here, first, just to put this in context, this is post-resurrection. And what's fascinating to me is that in verse 17, there's this dual move of worshiping Jesus, but also being uncertain. Now, the power of this text is that this text has been used to launch Protestant evangelical missions for the last 200 years. And before we get into the meaning of this, it's important to recognize that in some missiological circles, there's a move to de-center this and either to say that this doesn't really mean what you think it means, or it's not as primary or essential as what you think it should be. Whereas to quote Dr. Rice Brooks, the key to me, he says, the North Star is Matthew 28, 19 through 20. If we are constantly moving forward to make disciples, we'll be on target. Now that move to go make disciples comes to us directly from this passage. I'm basically asking this question, is it appropriate for us to have this as our default missional statement, or should we hear some of these other approaches? And basically, non-evangelicals try to do one of three things, or all three of these at the same time. Number one, de-center the Great Commission to make this one dimension of mission rather than the focus. Or number two, they'll reframe it by defining it in the context of Matthew. And remember when I mentioned that idea of this Matthew community, that somehow Matthew is just writing to this small community of Christians who are Jewish Christians, and they were struggling to reach out to Gentiles. And so the purpose of this gospel is to get them to reach out. Or number three, and that is that as we walk through this and see the different words here, there's a basic idea that some of these words don't mean what you think they mean. So that, for example, the command to go should be read as you go. The focus on making disciples is teaching what Jesus taught. Another approach is that this should be read as a creative or indicative statement of this is who you are, similar to Jesus' statement, you are salt, you're the light of the world, rather than an appeal to action. Now, all of these proposals include backing off of going, backing off making disciples by reaching lost people, and backing off crossing boundaries. And so... With that as a background, let's just dive in and look at this very briefly. And as I mentioned, the background and context for this are fascinating. You could compare this commissioning to some of the commissioning statements in the Old Testament with people like Abraham, Moses, Joshua, Gideon, Samuel, Isaiah, and Jeremiah. Another observation is that the end of the gospel here in Matthew is the beginning. of the mission. So the graduation is a commencement. And as I mentioned, the context here of this commission is both worship and doubt. And the word for doubt really could be understood as uncertainty. It is a question about how should the disciples respond to Jesus in this new situation? Uncertainty about the future. What are they going to do now? Now, when we look at this, what we see is that Jesus is the primary actor. Jesus came, Jesus speaks, Jesus says. And again, drawing on the covenant theme that you encountered with Dr. Elaine in your Old Testament courses, there is the shape of a covenant here in this Great Commission. We could say that the Great Commission shape is covenantal. There's a declaration. I am the Lord with all authority. There is a responsibility. Go and make disciples. And there's a promise. I am with you always. And so when we come to this great commission proper, we can look at it in three parts. There's a word of authority, a word of commission, and a word of promise. The word of authority is Jesus starts with this amazing statement. All authority has been given to me. Two quick observations there. Number one, Jesus has all authority. It's Total. All authority is his. Jesus's word is the final word. And second, that it has been given. So this is a post-resurrection change in reality. And so here, Jesus, as the resurrected son of God, declared Lord of all, is exercising his prerogative. And on the basis of that authority, is sending his followers into all the world to get something done. And so the second thing that we see here is the word of commission. Verses 19 and 20, Go therefore and make disciples of all nations, baptizing them in the name of the Father, Son, and Holy Spirit, teaching them to observe all that I have commanded you. So there's four activities. Go, make, baptize, and teach. Now, out of all of these, make, that word for making, making disciples, is the primary verb. So the first command is the command to go. And this can be translated as go, having gone, be going, or as you go. And in your path, there's an article making an argument for why this should be translated as go, that that is a command that it's not simply as you're living life, as you're going, do your best to make disciples. But in other words, there is an intentionality about this command that Jesus is giving his disciples. The other thing just to observe here is the comprehensive nature of this. All authority has been given to Jesus, and he wants us doing this in all nations. This is universal. And so this idea of going implies a kind of boundary crossing. To get this done, we have to leave from where we are and go to somewhere else. And then we come to the second command, the command to make disciples. And here in the first century Jewish context, a disciple was like an apprentice, someone who attached themselves to someone else. And what's interesting is that Jesus sort of flipped the script. Jesus personally called disciples to himself, whereas the normal pattern in the first century was that Someone would find a rabbi and say, hey, I want to go be this rabbi's disciple. And so Jesus here is telling us to go make these apprentices of Jesus, wholehearted followers of Jesus who are believing the truth of the gospel, learning the ways of the kingdom, and experiencing the life in the spirit that Jesus has purchased through his life, death, and resurrection. Well, the other observation, and this is... important for us as every nation is that when Jesus is looking out at this world and telling these first century followers of his to go and make disciples, he's not looking out at a world of immature Christians and saying, hey, go find immature followers of mine and make them more mature. This command to go make disciples means to reach lost people with the gospel. And again, just the observation that the primary verb command in this verse is to make disciples. Disciples are the end result of doing what it is that Jesus has told his followers to do. Now, this going and making disciples is of all nations, panta ta ethne. Now, there's a bit of debate around what the scope of this should be. Is this ethnic? Is this religio-theological? Or is it geographic? And so, All nations could be people groups. All nations sometimes means Jews and the Gentiles. But the best understanding of this very simply is all nations means everybody, everywhere. Everyone currently outside God's family, all peoples, including Jews and Gentiles, means going beyond the Jews to include the Gentiles and doing it everywhere. And so this is Jesus started in Matthew 10. And he says, look, I've not come. I've come for the lost house of the sheep of Israel. And that is one of the moves in Matthew that it starts with a focus on the Jews. But here Jesus isn't replacing that focus. He's expanding it to include the Gentiles. And I would suggest this, that this does not mean that the job is done when every quote unquote people group has a viable church. As long as there are lost people in our communities, towns, and cities, there are disciples that need to be made. This word of commission includes the command to baptize, which is this public affirmation of identity with Christ. That's a key part of disciple making. Note the Trinitarian formula there, Father, Son, and Holy Spirit. That's worth unpacking in its own right. And then teaching them to observe all that I have commanded you. This movement to Christ and getting baptized isn't the end of the journey. That's just the start. And this idea also, note that little phrase, all that I have commanded you. These aren't just suggestions or a nice teaching, but that there is a lordship element here that people who become these disciples are those... submitting to receive the commands of this risen Lord. They are disciples of Jesus. And then finally we come to the word of promise. I am with you always to the end of the age. So the authority and the presence of Jesus, all authority has been given to me. I am with you always to the end of the age. These two statements provide the framework for this great commission. The I who is with you is the resurrected. Lord, and this is one of these beautiful promises that the Lord is going to be with us. The one who is named Emmanuel, God with us at the beginning, is now with his people as they go on mission. Now, just one other little point that I would make here related to the thrust of what this is about. Matthew doesn't bring to the fore here, but he does in Matthew 26, related to the institution of... the Lord's Supper. And that is that in the commission, as it's presented in Luke 24, it says that repentance and forgiveness of sins should be proclaimed. And so this idea that the message of forgiveness is not an add-on to the gospel, but central. It was central in the ministry of Jesus. You remember in Mark 2, for example, the case of the paralytic, where the first announcement is your sins are forgiven. And then he heals to demonstrate that he has authority to forgive. And so forgiveness is a promise. And that promise should accomplish the preaching of the gospel. So let me try to wrap this up for us. And yeah, we will be done with this lecture. So first of all, the Every Nation mission is rooted in the great commission of Jesus being sent into all the nations to make disciples of everybody, everywhere. This mission invites us to adopt the position of obedience and service to Jesus that he adopted to the Father. And that's the big point of John 20, 21. Number three, the mission requires that we go with the authority of Jesus and the power of the Holy Spirit. And that idea of being submitted to the authority of Jesus means that you have a high degree of authority when you are there going about the Father's business of making disciples. The mission is fulfilled. By reaching lost people with the gospel, these people become apprentices of Jesus, believing the truth of the gospel, learning the ways of the kingdom, and experiencing the life and the spirit that Jesus has made available. These new believers publicly acknowledge that they're now disciples by getting baptized and people who commit to a lifelong journey of learning from their new master. So, Again, drawing on these commissioning statements of Jesus and the Gospels, we summarize the mission of the church like this. Jesus says, All authority in heaven and on earth has been given to me. As the Father has sent me, so I am sending you to be witnesses of my life, death, and resurrection, submitting to me as I have submitted to the Father. Go, therefore, into all the world. Make disciples of all nations by proclaiming the Gospel and calling people to faith and repentance. that they might be forgiven, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I commanded you. Stay in Jerusalem until you're clothed with power from on high by the Holy Spirit. And behold, I am with you always to the end of the age. So as we wrap this up, I just want to leave you with a reflection question. What dimension of our mission? As framed in the Gospels, do you need to prioritize over the next three years? Number one, is it understanding the authority of Jesus that these are the wishes of the King and therefore you need to obey this? Number two, is it going? Is it leaving your comfort zone or is it leading your church to advance or extend faith, finances, going to cross a boundary either locally, regionally, or internationally? Number three, is it making disciples? Is it engaging lost people? Is it prioritizing reaching those who don't yet know Jesus with the gospel? Number four, baptizing them. Is it rediscovering the riches, the rich significance of the sacraments and how these are essential? Baptism and the Lord's Supper in making disciples. Number five, teaching them. Is it that you need to do a better job, you in leading your church into doing a better job, establishing new believers in Christ and the church? And number six, is it... Appreciating the presence of Jesus in mission. I am with you always. Do you need to make more room for the person, presence, and power of the Holy Spirit in your mission? I'd encourage you to reflect on those, and I pray for you to be empowered to go everywhere and reach everybody with the gospel.

After this, we're looking at mission in Acts and mission in the Epistles, but this lecture is about mission in the Gospels and how mission, as described in the Gospels, informs our understanding and action related to mission. Now, consistent with our approach in this module, we are taking a two-text view of mission. And after some introductory comments, I'm going to be focusing on two key texts that inform our understanding of mission. That's John 20, verse 21, and Matthew 28, verses 16 through 20. But before we do that, I'm going to make some introductory comments.

And for those introductory comments, just a brief bibliographic. A reminder for those of you who would like to go deeper, and I know that some of you do. So, a great little book here.

This is The Gospels for All Christians, edited by Richard Baucom, who you already know from the assigned book that you've been reading. And so, what this little book does is it wrestles with this idea that the Gospels were written only for these specific... communities like the Matthean community or the Markan community, and it postulates and does a great job arguing that the Gospels were actually written to a much larger audience.

And so that impacts our understanding of mission by saying that in Matthew 28, for example, Matthew is not simply trying to get his little community to be broader in their outreach, but there's a message here for all Christians of all times. part one of a two-volume set, Early Christian Mission. This one is Jesus and the Twelve, relevant to our topic today with the Gospels.

But this is by Eckhard J. Schnabel, a two-volume set that does an amazing deep dive on early Christian mission. Then we also have commentaries for those who... want to go deep for Matthew, for example.

This is a great commentary on Matthew by R.T. France, part of the New International Commentary on the New Testament series, and just a solid commentary, and the Matthew 28 portion, as it relates to mission today, is solidly handled there. This is Craig Eskina, the Gospel of Matthew, sociological commentary, a great supplement to a standard Matthew commentary. And then we come to Luke. This is part one of a two-volume set by Daryl Bach.

The Luke 24 section would be in the second volume of this, but Daryl Bach's commentary on Luke is also very solid. And then last but not least, commentary on John by D.A. Carson, the Gospel According to John. And so for those of you who want to do a deep dive, those are sources. that I would recommend.

And they're in the bibliography of the lecture notes that you've got there. And so before we sort of start proper, I want to sort of zoom back for just a moment, get you to think about something with me. Before Jesus ascended into heaven, he said some things to his apostles. Then Jesus ascends to heaven. And within 40 years of his ascension.

The gospel, this message of who Jesus is, what he did, and what it means. This message had gone all over the Roman Empire. And so we're going to be looking at a couple of these sayings today that animated this first generation of Christians.

Now, when Jesus standing there in Matthew 24, for example, saying this gospel will be preached in all the world. You have to step back out of our context where that has happened to a degree. And remember that in that first, this was just a band of. fishermen and others following this peasant teacher guy in Galilee, and he's making this audacious claims that the message about him is going to go worldwide. Well, here's the deal.

It did. Now, part of the reason it did is the empowerment of the Holy Spirit that we see in Acts. The other big part of this equation is that the apostles and these early Christians did exactly what Jesus told them to do. So the words of Jesus, if received and believed, will mobilize and produce the kind of going that took this gospel worldwide.

So Paul writes, you know, I've preached this, I've ministered from Jerusalem to Illyrium, and now, you know, I'm coming to Rome and then on beyond Spain. That going sense that that animated Paul's ministry is directly related to the words of Jesus. We're going to be looking at that.

And so before we look at our two key texts, just some general observations, and then we're going to dive in to these two texts. When you look at the gospels, especially the synoptic gospels, Matthew, Mark, and Luke, one of the ways that they describe mission is this geographic movement. In Luke 9, Jesus set his face to go to Jerusalem.

The journey to Jerusalem dominates the story, the narrative of Matthew, Mark, and Luke. There's the Galilean period of ministry, then the journey to Jerusalem, and then the cross, the death of Jesus, burial, and resurrection. This is the climax, and that's what these gospels are about.

One of the big takeaways just from the structure of those synoptic gospels is that Jesus came to go to Jerusalem. This is a point that I'm going to come back to, that the death, burial, and resurrection of Jesus are central to his mission, and the very structure of the gospels bring us to that. Just a couple of other comments, and again, this would be a series of lectures if we mind all the themes that are available in in the gospels and how they speak to mission.

We're focusing on these two key texts, but first this idea of the theological themes in the gospels. I'm going to just mention some themes. And if you take one of these themes and do a study yourself, you'll go, you'll be able to go back and find this theme and work it out in different places. But there's the first one is what I would call a theology of harvest.

This idea that the Lord God is Lord of the harvest. He is sovereign. But we labor, and there's a synergy. This agricultural theme, we see it in 1 Corinthians 3, for example.

Paul planted, Apollos watered, but God causes the growth. And he causes the growth because he is Lord of the harvest. It's the Lord's harvest, but we are the workers.

He uses us to bring the harvest in. And just another thought there is that that theme of harvest points to results, not just activity. activity would be we go out and plant seeds and that that's the starting point we do we sow the gospel the idea that the lord is the lord of the harvest means that god actually produces results second what i would call a theology of growth matthew 13 and the parables of the kingdom point to the growth of the kingdom advance in mission jesus never envisioned anything that was static. You have already... encountered in Dr. June's lecture, this idea of sodality and modality, of being rich in place and a strong, local, healthy church, but also a movement that goes.

And whatever it is that Jesus envisioned about his people, growth is part of that dynamic. Number three is a theology of the cross. Just a simple statement on that. That, again, could be a whole lecture, but that the mission of God is only ever advanced through sacrifice. Personal sacrifice modeled on the sacrifice of Jesus, which soteriologically and theologically is in a category by itself.

But like Jesus said, if they've persecuted me, they're going to persecute you. And so this gospel advance to which Jesus has called us only happens with sacrifice. And then that leads us to a theology of faith that advance in mission requires that we trust God.

It is because he is Lord of the harvest that we can trust him. He is with us as we go into this harvest. Now, one other sort of set of general opening observations I'll make, and then we're going to dive into our two texts, is that when we come to the Gospels, we see levels of mission in the Gospels. The first one is the Father's mission in sending Jesus.

And you'll see this in your lecture notes. This one shines through, especially in the Gospel of John. I mean, I know there's something like 20 different verses where Jesus... speaks to himself being sent by the Father, the Father sending him, that there is this mission that the Father has in sending Jesus. And that leads on to the second one, and that is the Son's mission in redeeming humanity.

And we'll look at some of those phrases, but Jesus says, you know, I have come to seek and save the lost. Luke chapter 19, verse 10, you know, Mark 10, 45. the Son of Man has not come to be served, but to serve and to give his life as a ransom for many. Matthew 26, when at the institution of the Lord's Supper, he says, this is my blood poured out for many.

And so this mission of the Son to save people. The third one is the temporary missions on which Jesus sent the disciples. He'd send them out.

He'd give them this authority, send them out. and then bring them back. And I think that those temporary missions serve at least two purposes. One of them was to train the disciples in mission.

He's going to entrust the whole thing to them at some point once he checks out and says, guys, you've got this thing. Now go in and be successful. So he's training them what this going in mission is all about. But not only that, he's also preparing Israel to receive the gospel. When you think about the day of caused and why so many people responded.

Well, many of those people would have already encountered this message about Jesus at that point. It's just the big thing that's added on is he's now resurrected Lord. And so we have the father's mission in sending Jesus, the son's mission in dying to save lost people, the temporary missions on which Jesus sends the disciples. And then finally, we have the perpetual mission. that Jesus has entrusted to the church.

And so I would love to unpack each one of those four levels more than what we've done. I'm not going to do that. But what we're going to do is focus on that last level where the Son, Jesus, has entrusted to the church this perpetual mission. And so we're going to do this by looking at these two key texts, John chapter 2. 20 verses 1, John chapter 20 verse 21, and then Matthew 28, 16 through 20. And if you look in the course pack, the thing that you notice is that each of the gospels concludes with a commissioning statement.

And these commissioning statements are marked by a unity with diversity. That is, they each bring something unique to the table, but these commissioning statements are Each one of them has certain emphases or flavors. And so in the course pack, you've seen there's a chart there that shows all the different sayings and how they correlate to the themes.

And there are certain things that all the different gospel writers say, and some of them only emphasize by one. But if we pull all of these together, we would have an integrated mission statement. that Jesus gives his church that goes something like this.

All authority in heaven and on earth has been given to me. As the Father has sent me, so I am sending you to be witnesses of my life, death, and resurrection, submitting to me as I have submitted to the Father. Go, therefore, into all the world.

Make disciples of all nations by proclaiming the gospel and calling people to faith and repentance that they might be forgiven, baptizing them in the name of the Father, Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. Stay in Jerusalem until you are clothed with power from on high by the Holy Spirit. And behold, I am with you always to the end of the age. Now, we're going to, as we look at this mission statement in John 20 and Matthew 16, we're going to see some of these themes come together. The last thing that I want to mention before we do this deep dive into these two texts is that when I think about our every nation mission of going into every nation and planting Christ-centered, spirit-empowered, socially responsible churches in every nation that reach the campus, and that honor God.

This happens between what I call the Great Commission Mission and the Great Throne Room Telos. And we're going to look at the second part of that in our lecture on mission in the epistles. But if we start at the end and work backwards, we see this throne room populated by people from every nation worshiping the Lamb.

And we ask, How does that happen? How is it that that gets popular? Well, the answer is that the church has obeyed or is called to obey Matthew 28 of going into all the nations and making disciples.

And so Matthew 28 launches us in the mission. Revelation 7, 9 gives us a picture of this is the end towards which we are moving. And the two texts that we're looking at today both mobilize us in that. Now, When we come to these two texts, different Christian traditions will draw different sayings of Jesus to shape its ethos and emphasis as it relates to missions and or the mission of God and missions activity.

And some prefer the Yohannine or this John version of this mission as it's described in John 20. default or go to Matthew 28. And for us, it's not a matter of either or, but of trying to hear from Jesus what's spoken in each one of these. And so let's dive in here. First, John chapter 20, verse 21. As the Father has sent me, even so I'm sending you.

Now I want to read the surrounding verses so we get a fuller sense of what's going on here. So look with me in your Bibles, John chapter 20 verses 19 through 23. On the evening of that day, The first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, Peace, be with you. When he had said this, he showed them his hands and his side.

Then the disciples were glad when they saw the Lord. Jesus said to them, Peace, be with you. As the Father has sent me, even so I'm sending you. And when he had said this, he breathed on them and said to them, Receive, the Holy Spirit.

If you forgive the sins of any, they are forgiven. If you withhold forgiveness from any, it is withheld. Just a couple of observations about this before we sort of describe what it is that this verse does say.

We need to clarify what it's not saying. One of the strands of Christianity that has really embraced this is what we might call the ecumenical missions. movement.

And this is an approach to understanding mission that in one sense does try to take on board some of the sayings of Jesus, but is uncomfortable with the more direct kind of gospel preaching and evangelism that would mark us. And so if we think about evangelical Protestant missions, Matthew 28 has been a launching pad for a lot of that activity. And we're going to be looking at that text in just a moment. And so this John 20, 21, as the Father has sent me, so I've sent you, is embraced by this ecumenical missions movement.

And this is done while sort of also not gravitating towards Matthew 28. And what is often done is that We have to, or let me back up. We have to ask this question. What is it that Jesus means when he says, as the father has sent me, so I'm sending you?

Well, one of the answers that is given is, and these quotes are there in your lecture notes. This is a missiologist named Goheen. He says, in short, Jesus's mission is a pattern and model for our own.

Jesus's kingdom mission becomes a model of our mission. And we must mind the gospels to understand how Jesus revealed the kingdom in his life, words, and deeds. And also Leslie Newbigin says, the church is a movement launched into the life of the world to bear in its own life God's gift of peace for the life of the world. It's sent, therefore, not only to proclaim the kingdom, but to bear in its own life the presence of the kingdom.

And so the two ideas there are that this church sort of bears within itself this life of the kingdom and is a sense, a model or a signpost of the kingdom. And the idea that... that people are going to see the signpost and say, hey, that's great.

I want to be a part of that. And then this idea that Jesus' ministry is a model for what we should be like. And that understanding is joined with Luke 4, 18 through 19, where Jesus quotes Isaiah and says, The Spirit of the Lord is upon me to preach the good news to the poor and set free the captives.

That these liberative moves of Jesus, that that is the mission of what the church is about. Now, in your lecture notes, you see the quote there from D.A. Carson, who says it just doesn't work to randomly pick this text from Luke and join it with this text from John and sort of link these up and say that this is what mission is about. And so, if that's true and that's an inappropriate move, then what is it that Jesus does mean when he says As the Father has sent me, so I have sent you.

Coming back to this, I would suggest that the textual background for this is actually Jesus' prayer in John 17, 18, where he uses almost similar language, but adds something. In that verse, we read this. As you sent me into the world, again, this is a prayer. As you sent me into the world, I have sent them into the world. And so the as and the so are similar concepts.

he just adds into. world. And so Jesus came into the world and that was the incarnation. And now Jesus is sending them into the world. Now in the gospel of John, the world, this cosmos means the wicked, rebellious, dark, sinful world that has to be reached with the gospel.

And so when we come to understanding this, as the Father has sent me, so I'm sending you very simply. the sending of Jesus at the end of John, Jesus is just drawing on his own relationship with the Father. And these themes of being sent all through John, which highlight the degree to which Jesus is submitted to the Father's will.

So as the Father sent, so Jesus is sending. As Jesus completely submitted to the Father's will, so the church should be completely submitted to the will of Jesus. But looking at the next verse, what we see is that this being sent doesn't mean that the church just shows up and has an understanding of being sent in the same way that Jesus didn't just come into the world. He did something while he was here. The point is that Jesus was sent to seek and save the lost.

And this theme comes out in the next verse, in verse 23, where it says, if you forgive the sins of any, they are forgiven. If you withhold forgiveness from any, it's withheld. forgiveness is given through the preaching of the gospel.

It's withheld where the gospel is not preached. And this underlines the importance of going associated with being sent. In the same way that the world couldn't be saved without Jesus being sent, the world is likewise depending on those entrusted with the message of the gospel. And then my last comment here about John 20 is in verse 22, Jesus says, receive the Holy Spirit.

And without getting caught up in the complex issues of pneumatological substance and sequence or content process and timing, this reference is at least a symbolic act anticipating the future imminent bestowal of the Spirit. And the point is that the mission of Jesus envisioned, the mission that Jesus envisions requires the person, presence and power of the Holy Spirit to fulfill it. And so to bring us here, when Jesus says, as the Father has sent me. So, I am sending you, Jesus anticipates a church that is as submitted to his words as he is to the Father's will. Okay, let's go now and look at what is perhaps a more familiar text for us, and that's Matthew 28, 16-20.

So, let me read this, and then we'll just unpack this a bit. Now, the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him, they worshipped him, but some doubted.

Jesus came and said to them, All authority in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and the Son, the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always to the end of the age. And so just looking at this text here, first, just to put this in context, this is post-resurrection.

And what's fascinating to me is that in verse 17, there's this dual move of worshiping Jesus, but also being uncertain. Now, the power of this text is that this text has been used to launch Protestant evangelical missions for the last 200 years. And before we get into the meaning of this, it's important to recognize that in some missiological circles, there's a move to de-center this and either to say that this doesn't really mean what you think it means, or it's not as primary or essential as what you think it should be. Whereas to quote Dr. Rice Brooks, the key to me, he says, the North Star is Matthew 28, 19 through 20. If we are constantly moving forward to make disciples, we'll be on target. Now that move to go make disciples comes to us directly from this passage.

I'm basically asking this question, is it appropriate for us to have this as our default missional statement, or should we hear some of these other approaches? And basically, non-evangelicals try to do one of three things, or all three of these at the same time. Number one, de-center the Great Commission to make this one dimension of mission rather than the focus.

Or number two, they'll reframe it by defining it in the context of Matthew. And remember when I mentioned that idea of this Matthew community, that somehow Matthew is just writing to this small community of Christians who are Jewish Christians, and they were struggling to reach out to Gentiles. And so the purpose of this gospel is to get them to reach out.

Or number three, and that is that as we walk through this and see the different words here, there's a basic idea that some of these words don't mean what you think they mean. So that, for example, the command to go should be read as you go. The focus on making disciples is teaching what Jesus taught. Another approach is that this should be read as a creative or indicative statement of this is who you are, similar to Jesus' statement, you are salt, you're the light of the world, rather than an appeal to action. Now, all of these proposals include backing off of going, backing off making disciples by reaching lost people, and backing off crossing boundaries.

And so... With that as a background, let's just dive in and look at this very briefly. And as I mentioned, the background and context for this are fascinating. You could compare this commissioning to some of the commissioning statements in the Old Testament with people like Abraham, Moses, Joshua, Gideon, Samuel, Isaiah, and Jeremiah.

Another observation is that the end of the gospel here in Matthew is the beginning. of the mission. So the graduation is a commencement. And as I mentioned, the context here of this commission is both worship and doubt.

And the word for doubt really could be understood as uncertainty. It is a question about how should the disciples respond to Jesus in this new situation? Uncertainty about the future.

What are they going to do now? Now, when we look at this, what we see is that Jesus is the primary actor. Jesus came, Jesus speaks, Jesus says.

And again, drawing on the covenant theme that you encountered with Dr. Elaine in your Old Testament courses, there is the shape of a covenant here in this Great Commission. We could say that the Great Commission shape is covenantal. There's a declaration. I am the Lord with all authority.

There is a responsibility. Go and make disciples. And there's a promise. I am with you always.

And so when we come to this great commission proper, we can look at it in three parts. There's a word of authority, a word of commission, and a word of promise. The word of authority is Jesus starts with this amazing statement. All authority has been given to me.

Two quick observations there. Number one, Jesus has all authority. It's Total. All authority is his. Jesus's word is the final word.

And second, that it has been given. So this is a post-resurrection change in reality. And so here, Jesus, as the resurrected son of God, declared Lord of all, is exercising his prerogative.

And on the basis of that authority, is sending his followers into all the world to get something done. And so the second thing that we see here is the word of commission. Verses 19 and 20, Go therefore and make disciples of all nations, baptizing them in the name of the Father, Son, and Holy Spirit, teaching them to observe all that I have commanded you. So there's four activities.

Go, make, baptize, and teach. Now, out of all of these, make, that word for making, making disciples, is the primary verb. So the first command is the command to go. And this can be translated as go, having gone, be going, or as you go. And in your path, there's an article making an argument for why this should be translated as go, that that is a command that it's not simply as you're living life, as you're going, do your best to make disciples.

But in other words, there is an intentionality about this command that Jesus is giving his disciples. The other thing just to observe here is the comprehensive nature of this. All authority has been given to Jesus, and he wants us doing this in all nations. This is universal. And so this idea of going implies a kind of boundary crossing.

To get this done, we have to leave from where we are and go to somewhere else. And then we come to the second command, the command to make disciples. And here in the first century Jewish context, a disciple was like an apprentice, someone who attached themselves to someone else. And what's interesting is that Jesus sort of flipped the script.

Jesus personally called disciples to himself, whereas the normal pattern in the first century was that Someone would find a rabbi and say, hey, I want to go be this rabbi's disciple. And so Jesus here is telling us to go make these apprentices of Jesus, wholehearted followers of Jesus who are believing the truth of the gospel, learning the ways of the kingdom, and experiencing the life in the spirit that Jesus has purchased through his life, death, and resurrection. Well, the other observation, and this is... important for us as every nation is that when Jesus is looking out at this world and telling these first century followers of his to go and make disciples, he's not looking out at a world of immature Christians and saying, hey, go find immature followers of mine and make them more mature.

This command to go make disciples means to reach lost people with the gospel. And again, just the observation that the primary verb command in this verse is to make disciples. Disciples are the end result of doing what it is that Jesus has told his followers to do. Now, this going and making disciples is of all nations, panta ta ethne.

Now, there's a bit of debate around what the scope of this should be. Is this ethnic? Is this religio-theological?

Or is it geographic? And so, All nations could be people groups. All nations sometimes means Jews and the Gentiles.

But the best understanding of this very simply is all nations means everybody, everywhere. Everyone currently outside God's family, all peoples, including Jews and Gentiles, means going beyond the Jews to include the Gentiles and doing it everywhere. And so this is Jesus started in Matthew 10. And he says, look, I've not come. I've come for the lost house of the sheep of Israel.

And that is one of the moves in Matthew that it starts with a focus on the Jews. But here Jesus isn't replacing that focus. He's expanding it to include the Gentiles. And I would suggest this, that this does not mean that the job is done when every quote unquote people group has a viable church.

As long as there are lost people in our communities, towns, and cities, there are disciples that need to be made. This word of commission includes the command to baptize, which is this public affirmation of identity with Christ. That's a key part of disciple making.

Note the Trinitarian formula there, Father, Son, and Holy Spirit. That's worth unpacking in its own right. And then teaching them to observe all that I have commanded you.

This movement to Christ and getting baptized isn't the end of the journey. That's just the start. And this idea also, note that little phrase, all that I have commanded you. These aren't just suggestions or a nice teaching, but that there is a lordship element here that people who become these disciples are those...

submitting to receive the commands of this risen Lord. They are disciples of Jesus. And then finally we come to the word of promise.

I am with you always to the end of the age. So the authority and the presence of Jesus, all authority has been given to me. I am with you always to the end of the age.

These two statements provide the framework for this great commission. The I who is with you is the resurrected. Lord, and this is one of these beautiful promises that the Lord is going to be with us.

The one who is named Emmanuel, God with us at the beginning, is now with his people as they go on mission. Now, just one other little point that I would make here related to the thrust of what this is about. Matthew doesn't bring to the fore here, but he does in Matthew 26, related to the institution of...

the Lord's Supper. And that is that in the commission, as it's presented in Luke 24, it says that repentance and forgiveness of sins should be proclaimed. And so this idea that the message of forgiveness is not an add-on to the gospel, but central.

It was central in the ministry of Jesus. You remember in Mark 2, for example, the case of the paralytic, where the first announcement is your sins are forgiven. And then he heals to demonstrate that he has authority to forgive. And so forgiveness is a promise.

And that promise should accomplish the preaching of the gospel. So let me try to wrap this up for us. And yeah, we will be done with this lecture. So first of all, the Every Nation mission is rooted in the great commission of Jesus being sent into all the nations to make disciples of everybody, everywhere. This mission invites us to adopt the position of obedience and service to Jesus that he adopted to the Father.

And that's the big point of John 20, 21. Number three, the mission requires that we go with the authority of Jesus and the power of the Holy Spirit. And that idea of being submitted to the authority of Jesus means that you have a high degree of authority when you are there going about the Father's business of making disciples. The mission is fulfilled.

By reaching lost people with the gospel, these people become apprentices of Jesus, believing the truth of the gospel, learning the ways of the kingdom, and experiencing the life and the spirit that Jesus has made available. These new believers publicly acknowledge that they're now disciples by getting baptized and people who commit to a lifelong journey of learning from their new master. So, Again, drawing on these commissioning statements of Jesus and the Gospels, we summarize the mission of the church like this.

Jesus says, All authority in heaven and on earth has been given to me. As the Father has sent me, so I am sending you to be witnesses of my life, death, and resurrection, submitting to me as I have submitted to the Father. Go, therefore, into all the world. Make disciples of all nations by proclaiming the Gospel and calling people to faith and repentance. that they might be forgiven, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I commanded you.

Stay in Jerusalem until you're clothed with power from on high by the Holy Spirit. And behold, I am with you always to the end of the age. So as we wrap this up, I just want to leave you with a reflection question.

What dimension of our mission? As framed in the Gospels, do you need to prioritize over the next three years? Number one, is it understanding the authority of Jesus that these are the wishes of the King and therefore you need to obey this?

Number two, is it going? Is it leaving your comfort zone or is it leading your church to advance or extend faith, finances, going to cross a boundary either locally, regionally, or internationally? Number three, is it making disciples? Is it engaging lost people?

Is it prioritizing reaching those who don't yet know Jesus with the gospel? Number four, baptizing them. Is it rediscovering the riches, the rich significance of the sacraments and how these are essential? Baptism and the Lord's Supper in making disciples.

Number five, teaching them. Is it that you need to do a better job, you in leading your church into doing a better job, establishing new believers in Christ and the church? And number six, is it...

Appreciating the presence of Jesus in mission. I am with you always. Do you need to make more room for the person, presence, and power of the Holy Spirit in your mission?

I'd encourage you to reflect on those, and I pray for you to be empowered to go everywhere and reach everybody with the gospel.

Transcript for:Gospel Mission Overview

Transcript for:
Gospel Mission Overview