Applying Scripture Across Cultural Boundaries in Missions
The application of Scripture across cultural boundaries in missions is rooted in the biblical understanding of the Gospel's universal reach and the commission to proclaim it to all nations. This endeavor involves both the faithful transmission of the biblical message and its contextualization for diverse audiences.
The concept of the Gospel's global spread is evident throughout Scripture. The prophet Isaiah, for instance, speaks of the church enlarging its "tent" to accommodate an accession of inhabitants, indicating a growth beyond its initial confines [8]. This imagery suggests a movement from a localized presence to a more expansive, global reach. Similarly, the book of Revelation depicts an angel flying through the heavens, carrying the "everlasting Gospel" to "every nation, tribe, language and people" (Revelation 14:6). This vision has been interpreted by some, such as Adam Clarke, as a prophetic description of a future dispensation or a specific movement dedicated to disseminating the Gospel worldwide, potentially even referencing institutions like the British and Foreign Bible Society [1].
The New Testament further emphasizes this universal scope. Paul, in Colossians, describes the Gospel as a "traveler" that has already reached the Colossians and is continuing its journey throughout the "whole habitable earth," implying its rapid dissemination across the Roman dominion and beyond [2]. This suggests an inherent dynamism in the Gospel, designed to transcend geographical and cultural limitations. The Great Commission, found in the Gospels, explicitly instructs believers to "go and make disciples of all nations" (Matthew 28:19), underscoring the imperative for cross-cultural engagement.
Central to applying Scripture across cultural boundaries is the understanding of a divine sending. John Gill, commenting on Romans 10:15, states that there is no "proper, rightful, regular, and lawful preaching of the word without a mission" [3]. This mission can be extraordinary, as with the apostles who were sent directly by Christ with unique qualifications, or ordinary, pertaining to those called to be pastors and teachers with the necessary qualifications for ministerial work [3]. This concept of being "sent" implies a deliberate act of crossing boundaries, whether geographical or cultural, to deliver the message.
The content of this message is not to be confined to a specific cultural context. Gill, in his commentary on Deuteronomy 30:13, notes that there is no need to "travel into foreign parts, into transmarine countries" to find the Gospel, as it is "ordered to be preached to all the world, and sent into all nations" [7]. This suggests that the Gospel is not culturally bound in its essence but is universally applicable. The goal of this widespread proclamation is to fill the earth with the knowledge of the Gospel, just as waters cover the sea [7].
However, the application of Scripture across cultures also necessitates careful consideration of how the message is received and understood. While the core message remains constant, its presentation and contextualization may vary. The practice of public reading of Scripture, transferred from the Jewish synagogue to the Christian Church, highlights the importance of making the biblical text accessible to congregations [4]. This tradition, where New Testament Gospels and Epistles were read alongside the Old Testament, indicates an early recognition of the need to present inspired texts in a way that could be understood by diverse audiences [4].
The ultimate aim of ministry, including cross-cultural missions, is the spiritual maturity of believers and a deeper knowledge of God's Son [5]. This involves the entire Christian community understanding and experiencing the Christian faith more profoundly. The standard for this maturity is Christ himself, and the Holy Spirit's work is to transform individuals to be fully like Christ [5]. This transformative process, guided by Scripture, is intended for all people, regardless of their cultural background.
The apostles themselves recognized the importance of operating within their divinely appointed spheres of influence. Paul, in 2 Corinthians 10:12, speaks of not stretching "beyond their measure" or boasting of things "without their measure" [6]. This suggests a recognition of boundaries, not in terms of the Gospel's reach, but in terms of ministerial responsibility and authority. While the Gospel is universal, its application in specific cultural contexts requires wisdom and discernment, ensuring that the message is faithfully communicated without overstepping divinely ordained limits or claiming authority where it does not belong [6].
The challenge in applying Scripture across cultural boundaries lies in maintaining the integrity of the biblical message while making it comprehensible and relevant to different cultural worldviews. This involves a dynamic interplay between the unchanging truth of Scripture and the diverse contexts in which it is proclaimed, always aiming for the spiritual growth and transformation of individuals into the likeness of Christ [5].
Sources
- Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 14:6: Another angel fly in the midst of heaven, having the everlasting Gospel - Whether this angel mean any more than a particular dispensation of providence and grace, by which the Gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the Gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled The British and Foreign Bible Society, whose object it is to print an”
- Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 1:6: Which is come unto you - The doctrine of the Gospel is represented as a traveler, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people. As it is in all the world - So rapid is this traveler in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his messag”
- Romans (Baptist/Reformed) “John Gill on Romans 10:15: And how shall they preach, except they be sent,.... There is no proper, rightful, regular, and lawful preaching of the word without a mission, which is either extraordinary, or ordinary; extraordinary mission was such as the apostles themselves had; who, as they were called to extraordinary service, had extraordinary qualifications, and were sent forth in an extraordinary manner, with a power of doing miracles, and immediately by Christ himself. Ordinary mission is of men to be pastors and teachers, which includes qualifications for the ministerial work; for whom Chr”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 4:13: 4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 10:12: For we stretch not ourselves beyond our measure,.... They did not go beyond the bounds set them by the purpose and providence of God, by going to Corinth; nor did they boast of things without their measure, when they spoke of their labours, and of the success of their ministrations among them; nor did they assume and arrogate to themselves what did not belong to them, when they claimed an authority over them, and a right of exercising their apostolical office among them: as though we reached not unto you; by right, or according to the will of God, and the me”
- Deuteronomy (Baptist/Reformed) “John Gill on Deuteronomy 30:13: Neither is it beyond the sea,.... There is no need to travel into foreign parts, into transmarine countries for it, as the Heathen philosophers did to get knowledge; for the Gospel is ordered to be preached to all the world, and sent into all nations; and at the time of the conversion of the Jews the earth will be filled with the knowledge of it, as the waters cover the sea; so that there will be no need to go into distant countries for it; nor any occasion that thou shouldest say, who shall go over the sea for us, and bring it unto us, that we may hear it, an”
- Isaiah (Baptist/Reformed) “John Gill on Isaiah 54:2: Enlarge the place of thy tent,.... To which the church is compared, because of its uncertain and movable condition, being sometimes in one place, and sometimes in another; and because of its outward meanness and weakness, as well as its small extent; but now it is signified that it should be enlarged, and room be made for an accession of in habitants to it; or, in other words, that the Gospel church state should not be confined to Jerusalem, but should take place in other parts of Judea, and in Galilee, and in Samaria; hence we read of churches in those places, Act 9:”