God's Plan for the Nations

   In Genesis 11 the whole earth had one language and the same words. They said to themselves, "Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth." It seems that their project greatly offended the Lord. Some people have suggested that they had invented their own religion, and were trying to reach heaven on their own terms. Others have suggested that in their proud self-sufficiency they thought they could outsmart God and be prepared if He sent another flood. (Thus the great height of the tower, and the "tar" used for mortar. The Hebrew word for "tar" here is the same word used in Exodus 2:3, with which Moses' mother coated the basket of reeds so it would be waterproof.) But in any case, all we know from the text itself is that the people's reason for building the tower was "so that we may make a name for ourselves". And that, in itself, seems to be what kindled the anger of God. So the Lord scattered them from there over all the earth and He confused their languages.
   Again, note that up until this point the whole world had one language and a common speech. When God dispersed them over the face of the earth and confused their languages, this was the beginning of the diversity of the nations as we know them today. But of course, God's plan for the nations had only just begun.
   God then appeared to one particular man, Abram, and said, "Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed." Via this promise, Paul says, God preached the gospel to Abraham. (Gal 3:8)
   God did proceed to make from Abraham a great nation, Israel. And God did continue to bless Israel in many ways. First of all, they were entrusted with the very words of God. (Rom 3:2) Indeed, to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. (Rom 9:4-5)
   But how would the God of the whole earth make Abraham and Israel to be a blessing to all the nations? Well, there are many glimmers of this throughout the Old Testament. Any non-Israeli, such as Rahab and Ruth, who was willing to "bind themselves" to the Lord of Israel would be taken into His people. (Isa 56:3a) Indeed, foreigners could voluntarily come under the covenant of circumcision (Gen 17), and if so, they could enjoy the same benefits as native-born Jews. (Ex 12:48-49) Even aliens temporarily living amongst Israel were in many ways treated according to precisely the same legal system (Lev 24:21-22), and given protections to ensure proper treatment in Israel. (Ex 20:10, 22:21, Lev 19:10) They could enjoy some of the benefits of God's tabernacle and the sacrificial system. (Num 15:14-16) God sent some of His prophets from Israel, such as Jonah, to speak His word to other nations. And through the Jewish prophets, God foretold of many ways in which He planned to treat Israel and the rest of the nations equally. (Isa 19:23-25, 49:6; Dan 7:14; Mic 4:1-5)
   But even with all of that, it must be admitted that all the evidence would show that, up to the end of the Old Testament, God's blessings to Abraham's family FAR exceeded His blessings through Abraham to all the families of the earth. There is just no comparison. Indeed, even though Paul says that God "preached the gospel to Abraham" (Gal 3:8), Paul also numerous times speaks of the mystery of the gospel that he preaches to the nations, which was kept secret and hidden for long ages. (Rom 16:25, Eph 3:1-9, 6:19, Col 1:26-27, 4:3)
   When Messiah arrives He doesn't immediately, radically overturn this situation. He says, "I was sent only to the lost sheep of Israel." (Mt 15:24) And He sends His apostles to preach only to the lost sheep of Israel, explicitly commanding them not to go to the Gentiles. (Mt 10:5-6) But in various ways He begins to display a plan for the nations. After seeing the response of faith in the centurion, He says, "I tell you the truth, I have not found anyone in Israel with such great faith. I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth." (Mt 8:10-12) And He shows mercy to the same Canaanite woman to whom He said, "I was sent only to the lost sheep of Israel." As with the centurion, He takes special note of her faith. (Mt 15:28)
   But I would say that the more Jesus nears the cross, the more He unfolds His plan for the nations. He says that this gospel of the kingdom (which He has been preaching and demonstrating) shall be preached in the whole world as a testimony to all the nations, and then the end will come. (Mt 24:14) In His explanation of the coming Judgment over which He will preside, He gathers all the nations together, and treats them in the same manner, irregardless of Jew or Gentile. (Mt 25)
   But after His resurrection, Jesus' intention for the nations becomes unmistakably clear. He commands His apostles to make disciples of all nations (Mt 28:19), to go into all the world and proclaim the gospel to the whole creation. (Mk 16:15) Indeed, after opening their minds to understand the Scriptures, He says to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem." (Lk 24:45-47) In other words, the fact that the gospel of Christ is for ALL the nations had already been declared in the (Old Testament) Scriptures, for those who have eyes to see it.
   Nevertheless, the disciples remain a bit slow in catching on to this profound insight. Peter (Acts 10) and Paul (Acts 9:15; Gal 1:12, 15-16) both receive a direct supernatural revelation to help them understand that the gospel of Jesus Christ is for all the nations. Paul in particular is set apart as apostle to the Gentiles, and God makes especially clear to him the implications of this. (Gal 2) Namely, if salvation is by faith in Christ, with no distinction between Jew and Gentile (Rom 10:8-13), then there is absolutely no need for Gentiles to be brought under the Law of Moses and the covenant of circumcision. (Compare Ex 12:48-49; Ez 44:6-9) This sets Paul up for a head-to-head debate against the Judaizers who said that the Gentiles must be circumcised and required to obey the Law of Moses in order to be saved. (Acts 15:1-5) The Jerusalem Council, presided over by the apostles and elders, sides with Paul, affirming that all along the Scriptures have foretold that God intended to take from the Gentiles a people for himself. (Acts 15:14-18)
   From that point onward, there is no doubt that the "mystery" of the gospel is secret no more. Paul makes it explicit that the "mystery" long kept hidden is that the Gentiles are fellow heirs [with Israel], members of the same body, and partakers of the promise in Christ Jesus through the gospel. (Eph 3:6) Indeed, Gentiles who trust in Christ are grafted in to the olive tree of Abraham and Israel. (Rom 11:17-24)
   It is from this perspective, I believe, that Paul offers a profound insight into Jesus' words during His earthly ministry, "I was sent only to the lost sheep of Israel." Paul says that that Christ became a servant to the circumcised [Israel] to show God's truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy. (Rom 15:8-12) Remember that the gospel to the Gentiles is that they can partake in the inheritance and the promises of Israel. Put more graphically, but just as Biblically, the gospel to us Gentiles is that Messiah will take the children's bread and give it even to us dogs, if we come to Him in faith. The fact that Messiah came as servant to the Jews, and yet He even shares their bread with us dogs, should make us glorify God for His mercy.
   Finally, God's plan for the nations comes to a completion when He gathers together all who are descendants of Abraham by faith, to come and worship and make HIS name great, rather than trying to make their own name great like they did at Babel. They will sing, "Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed." (Rev 15:4) Rather than uniting in self-serving rebellion against God as one people under one language like they did at Babel, now God receives the glory from the great diversity of a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. (Rev 7:9)

   So indeed, the Bible's story of God's plan for the nations is largely the story of God's plan for the Jews and for the Gentiles as promised to Abraham, and how the two distinct paths differ but intersect for long ages in a shrouded mystery, and finally collide in the gospel of righteousness by faith in Jesus Christ apart from the Law. For a modern Gentile Christian to express disinterest in God's plan for the nations is a great hypocrisy. If you are a Gentile follower of Messiah, you are God's plan for the nations, your very salvation hinges on God's merciful plan for the nations.
   Thus, when viewed from the Jew/Gentile paradigm, "God's plan for the nations" is clearly one of the most fundamental Biblical themes. Indeed, when considering the question, "How does God's plan of salvation incorporate the Gentiles?", it becomes apparent that a satisfying Biblical missiology (theology of missions) is contained within a Biblical soteriology (theology of salvation). I think that becomes even clearer as we continue.

Our Response

   After taking a view of the magnificent works God has done it is natural, and indeed proper, for us to ask, "How then shall we respond?" So let's take a closer look at some of the major imperatives or applications which come as a result of God's plan for the nations as foretold and fulfilled in Christ.

• Matthew 28:16-20 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."
     Many things can be said about this passage. I only want to focus on the question, "Does this have any application to us today?" It is not good Biblical interpretation to simply open up to any passage of Scripture and "decide by feeling" whether we think it applies to us or not.
     Some will say that it is obvious that "The Great Commission" applies to us. But even if it does apply to us, how so? Must each of us "go"? Must each Christian "make disciples of all nations"? Furthermore, it appears that Jesus gave some instructions to His apostles in the gospels which were only temporary. (Contrast Lk 9:3, 10:4 with 22:35-36)
     I would make four observations related to this question of applicability:
  1. In both Matthew and Mark the audience listening when Jesus gives the "Great Commission" is explicitly stated to be the Eleven [apostles]. (Mt 28:16; Mk 16:14)
  2. On the other hand, the magnitude of what is involved (making disciples of "all nations") seems to be something that the Eleven themselves were not able to accomplish, or even see accomplished, within their lifetime. Someone could say that was due to their disobedience or failure. But Jesus' words end with a promise, "surely I am with you always, to the very end of the age." Jesus' parables of the kingdom had shown that the "end of the age" is the Day of Judgment. (Mt 13) And at least one of the apostles (Peter) knew that he would die before the "end of the age". (John 21:18-19) In any case, we know that up until now the "end of the age" has still not yet come. (See also Mt 24:14) So when Jesus said, "surely I am with you always, to the very end of the age", He was giving a promise that went beyond the eleven apostles to whom He was speaking. Thus it is most reasonable that the entire passage has equal relevance beyond the Eleven.
  3. What is stated in Mt 28:18-20 as a command, is very closely related to things Jesus said elsewhere in the form of prophecies, especially Mt 24:14 and Lk 24:47. These passages ensure that the imperative of Mt 28:18-20 WILL BE fulfilled before the end comes. This gives us good reason to believe the "Great Commission" still has applicability for us today.
  4. As important as this command seems to be, it is interesting that, at least in the canonized Scriptures we have, the apostles did give this as a command to the churches as part of their teaching, at least not in a form easily recognizable as "The Great Commission". The epistles to the saints do not exhort them to "make disciples of all nations", or to baptize, nor are all Christians commanded to teach. On the other hand, part of this commission Jesus is giving to the Eleven includes, "teaching them to obey everything I have commanded you". And what Jesus commanded them now at this point includes the Great Commission itself, so in some regard they must have taught all the disciples to obey it.
     The best way I can see to reconcile these points is to understand the Great Commission as a commandment to the church as a whole, given to the original eleven apostles as the original leaders and foundations and representatives of the church. Commandments such as "Love one another, serve one another, avoid sexual immorality, do not worship idols..." apply to each of us equally as individuals. The Great Commission also applies to Christians until the end of the age, but not as individuals taking the full force of the commandment upon each of us. Rather it applies to us as one body, and to each of us AS members of that body.
     I believe the Great Commission is fulfilled as God distributes to the body of Christ the various gifts needed and as each part fulfills its given role. I think this will become clearer as we continue.
• Mark 16:14-15 Later Jesus appeared to the Eleven as they were eating... He said to them, "Go into all the world and preach the good news to all creation."
     I won't add any comments on this beyond what I've said about Mt 28:16-20. Besides, the most reliable early manuscripts and other ancient witnesses do not have Mark 16:9-20.
• Lk 24:45-49 Then he opened their minds so they could understand the Scriptures. He told them, "This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things. I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high."
     As noted already, this is very much like the "The Great Commission", except that instead of being in imperative form, it is in indicative form. The gospel of the death and resurrection of Christ for the forgiveness of sins WILL BE preached in His name to all nations. Also note the necessity of the Holy Spirit in order for the disciples to be clothed with power to be Christ's witnesses of these things.
• Acts 1:8 "But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."
     Again, this is something closely related to the Great Commission, except it is a promise rather than a commandment. Again, note the necessity of the Holy Spirit for this promise to be fulfilled.
• Acts 2-5, 9-12
     The main characters are Peter, John, and the rest of the apostles. Through them disciples are made (Acts 2:41), baptized (Acts 2:41), and taught to obey all the commandments of Jesus (Acts 2:42). At this point it could seem that the fulfillment of the Great Commission is largely, if not solely, in the hands of the apostles. But we continue.
• Acts 6:1-7
     The "food and service" ministry of the seven "deacons" allows the apostles to remain devoted to the ministry of prayer and the Word. In this context the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem.
• Acts 6:8-8:3
     Stephen, although one of the seven "deacons" and not an apostle, was full of grace and the Holy Spirit, and was gifted to perform miraculous signs and wonders, and also to speak indisputable wisdom in public debate. It begins to become clearer that the apostles did not hold the ministry of the Word and of making disciples as appropriate for them only.
• Acts 8
     Scattered by the persecution following Stephen's death, Philip went down to the city of Samaria and proclaimed to them the Christ. Two Philips have been mentioned in the book of Acts, the apostle (1:13), and the deacon (6:5). Briefly, I believe the Philip of Acts 8 is not the apostle Philip because: 1) Acts 8:1 implies that the apostles were not scattered out of Jerusalem, 2) Acts 6:5 mentions Stephen and Philip, in order, as the first two "deacons". The text subsequently tells the story of Stephen. Immediately after the death of Stephen, the text begins to tell the story of Philip. It seems most reasonable that the Philip of Acts 8 is the Philip of Acts 6:5. 3) The story of Philip in Acts 8 ends with him in Caesarea. (8:40) Thus Acts 21:8 leaves us with virtually no doubt that the Philip of Acts 8 is "Philip the evangelist, one of the Seven", not Philip the apostle.
     Thus Acts 8 provides us with another example of a non-apostle proclaiming Christ, making disciples, and baptizing them. (8:12-13, 38) It is also worth noting that Philip was involved in both public ministry that engaged an entire city (8:5-13), and also one-one one evangelism. (8:26-38)
     When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit. (Acts 8:14-17)
• Acts 11
     The Twelve and the Seven were not the only ones involved in telling the message. It seems that all of those who were scattered by the persecution evangelized the message wherever they went. (Acts 8:4, 11:19) Most of them were telling the message only to Jews. Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. The Lord's hand was with them, and a great number of people believed and turned to the Lord. (11:20-21) News of this reached the ears of the church at Jerusalem, and they sent Barnabas to Antioch. (Acts 11:22) We know from Acts 14:14 that Barnabas was an apostle. Therefore it appears that the response of the church in Jerusalem in Acts 11:22 is identical to their response in 8:4. When the apostles heard that a new city or a new group of people had accepted the word of God, their response in both cases was to send an apostle there.
• Acts 13:1-3 In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." So after they had fasted and prayed, they placed their hands on them and sent them off.
     I only note that it appears that the leaders of the church in Antioch were prophets and teachers. They were receptive to the word of the Spirit when he commanded them to release Barnabas and Saul for the work to which He had called them.
• Acts 13-14
     The apostles Barnabas and Paul (see 14:14) go from city to city proclaiming the word of God, resulting in the stirring up of persecution everywhere they go, but also winning a large number of disciples. (14:21) Then they returned to the cities from which they had been expelled and threatened with death, strengthening the disciples and encouraging them to remain true to the faith. "We must go through many hardships to enter the kingdom of God," they said. Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust. (14:22-23)
• Acts 15:36-41 The apostles Barnabas and Paul had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, but Paul chose Silas and left, commended by the brothers to the grace of the Lord. He went through Syria and Cilicia, strengthening the churches.
     From what we know, it seems that neither Mark nor Silas was an apostle.
• Acts 16-28
     Paul continues his apostolic ministry, establishing the church in many different cities. Along the way, his life and ministry intersects and is supported by the lives and ministries of a great variety of people in a great variety of ways. (Note the closing chapter in many of his epistles.) To Timothy and Titus he delegates the task of appointing elders in various cities. (Titus 1, 1 Tim 3) Aquila and Priscilla provide hospitality to him and help him to get work. (Acts 18:1-3) Through them, Apollos comes to know the full gospel of Christ, and appears to be gifted to fulfill an apostolic ministry not unlike Paul's. (Acts 18:24-19:1; 1 Cor 3-4) Jason provided Paul with hospitality and as a consequence faced threats and persecution himself. (17:5-9) Sopater, Aristarchus, Secundus, Gaius, Tychicus, and Trophimus, if nothing else, were at least traveling companions through a potentially dangerous segment of Paul's journeys. (20:3-4)

• Ephesians 4:11-16 And he gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.
     The idea of the body of Christ being "built up" and "built together" in Ephesians 4 has a parallel in Ephesians 2:19-22 which says, "So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit." This idea of God's people growing into a holy temple in the Lord also brings to mind 1 Peter 2:2-5 and Revelation 21:2.
     In the words and imagery of these passages I see the body of Christ being "built up" both in the sense of size, incorporating more and more people called out from amongst the Gentiles (Eph 2:11-18; 4:1-8, 17), and also in the sense maturity, becoming increasingly united in love and truth. (4:15-16) This outcome seems to me to be none other than the requirements found in the Great Commission that disciples be made, baptized, and taught to obey all of Christ's commands.
     Therefore I believe that the imperative of Jesus' Great Commission to the Eleven takes its form in the epistles largely in the form of commandments to use whatever gifts God has given us.
     "As each has received a gift, use it to serve one another, as good stewards of God's varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies--in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen." (1 Peter 4:10-11)
     "Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness." (Rom 12:6-8)
     A variety of different manifestations of grace are required in order to see the Great Commission fulfilled. God arranged the members in the body, each one of them, as he chose. (1 Cor 12:18) The supply of the necessary gifts when and where they are needed is in the hands of God. None of us can fulfill the Great Commission on our own. That's why it wasn't given as a command to each of us as individuals. But as in the parable of the talents, God holds us responsible for making use of what He has given to each of us. While each one does its part, God is at work to ensure that the temple of His dwelling is built up into completion.