On Mission Sunday, Mission: From Everywhere to Every Where reveals the radical inclusivity of God’s global mission, calling the Church to participate as living witnesses in a movement that transcends cultural, geographic, and social boundaries. Rooted in Scripture and shaped by history, this mission invites believers to join the missio Dei—God’s reconciling work extending hope and salvation to all peoples, everywhere.
Sermon Title: Mission: From Everywhere to Every Where
Date & Occasion: Sunday, August 03, 2025 | Mission Sunday
Readings: 1 Kings 17:1–16 | Galatians 2:1–10 | Matthew 13:47–52 | Psalm 107:1–15.
Website: www.reverendbvr.com
Introduction: The Global God of Mission
Mission is not simply a task—it is the intrinsic call of God to the world, woven into the fabric of biblical revelation. The phrase “Mission: From Everywhere to Every Where” encapsulates the radical inclusivity of the Gospel, stretching across barriers—whether they be ethnic, linguistic, geographical, or socio-cultural. It transcends the traditional model of mission as originating from the West and moving to the Rest. Instead, it envisions mission as global in scope: from ancient Israel to the Gentiles, from Zarephath to Jerusalem, from Antioch to India, and from indigenous cultures to the digital frontier. In this sense, the movement of mission reflects the missio Dei—the very mission of God.
Central to understanding mission is the theological concept of the missio Dei, which asserts that God is the first and primary agent of mission. The Church’s role is not to initiate mission but to participate in it, aligning itself with God’s purpose of reconciliation, justice, and global proclamation. This perspective encourages a reimagining of mission, not as a monolithic, top-down movement, but as a polycentric and participatory global phenomenon.
1. Elijah: From a Drought-Stricken Homeland to a Gentile Widow (1 Kings 17:1–16)
The story of Elijah’s journey from Tishbe in Gilead to Zarephath in Sidon offers a powerful theological narrative of mission. In a time of drought and apostasy in Israel, God sends Elijah not to the heart of Israel, but to a Gentile widow in a foreign land. This movement is symbolic of God’s intention to extend His grace beyond the boundaries of Israel. The choice of Zarephath, a pagan territory, challenges any provincial understanding of God’s mission.
In this narrative, divine provision—manifested through ravens and a widow’s sustenance—points to God’s economy, which is not constrained by human geography, social status, or ethnicity. The typological significance of this passage is also striking: the hospitality of the Gentile widow prefigures the later reception of Gentiles into the covenant community, as seen in Acts 10 with Cornelius. Moreover, the miraculous multiplication of oil and flour illustrates the abundance of God’s grace—missionary work does not deplete the Church but causes grace to overflow.
The missional movement here challenges us to see that divine provision in the context of mission transcends material needs. Mission is about more than just meeting physical needs; it is about the expansion of God’s kingdom through the intersection of faith, obedience, and cross-cultural relationships.
2. Paul and Peter: Complementary Missional Callings (Galatians 2:1–10)
In Galatians 2, Paul recounts a pivotal moment in the early Church’s mission: the recognition of the different callings between Paul and Peter. Paul, the apostle to the Gentiles, and Peter, the apostle to the Jews, represent the inclusive nature of God’s mission. This passage underscores the plurality within God’s mission strategy, affirming that there is no one-size-fits-all model for mission.
Paul’s interaction with the pillars of the Jerusalem Church highlights the unity that can exist in diversity. Despite differing cultural contexts and missional focuses, the apostles are united by one Gospel. The theological implications are profound: the mission of God is not bound to a single culture or location but is open to all people in their diverse contexts.
The missional principles outlined in Galatians 2, such as the non-compulsion of Titus to circumcision, also demonstrate the importance of cultural contextualization. The Gospel must enter various cultures without being Theologically compromised. The Church’s mission should, therefore, be culturally relevant but doctrinally uncompromised.
3. The Kingdom Net: A Universal Catch (Matthew 13:47–52)
In Matthew 13, Jesus offers a parable of a net thrown into the sea, gathering fish of all kinds. This eschatological imagery points to the universal reach of God’s kingdom. The “all kinds of fish” echoes the inclusivity of the Gospel, a theme that runs through Scripture from Genesis to Revelation. The parable reflects the Gospel’s capacity to reach all peoples, nations, and languages, foreshadowing the Great Commission given to the Church.
The net, as a symbol of God’s global mission, challenges us to envision mission not merely as a localized activity but as a worldwide proclamation. The sorting of the fish represents the final judgment, but the inclusive nature of the catch illustrates the initial invitation of God to all people. The missional application here is clear: the Gospel is meant for all people. The Church’s responsibility is to participate in God’s global mission by extending the invitation to all, regardless of culture, race, or social status.
4. A Testimony of Global Redemption (Psalm 107)
Psalm 107 offers a profound missional geography: “He gathered them from the lands, from east and west, from north and south” (v. 3). The psalm reflects the inclusivity of God’s redemptive plan, which reaches all corners of the earth. It recounts the stories of individuals—from wanderers to prisoners, from the sick to sailors—who find redemption and restoration in God. This passage illustrates the multifaceted nature of mission, as it speaks to the various conditions and contexts in which people encounter the transforming grace of God.
The missional call of Psalm 107 invites believers to “tell their story” (v. 2). Testimony becomes the foundation of mission, not as an institutional endeavor, but as a personal declaration of God’s work in the world. This aligns with the call of the Church today to be witnesses of redemption in our own time and space.
5. Theological Trajectory: Mission Across Time and Space
The biblical narrative traces God’s mission from Abraham’s call to bless all nations (Gen. 12:1–3) to Jesus’ incarnational mission in the Gospels. The apostles—Peter, Paul, Thomas, and Philip—were early pioneers of cross-cultural mission, extending the reach of the Gospel far beyond Jewish communities.
Throughout history, we see this mission continue in various forms: from the early missionaries like Gregory the Illuminator in Armenia, to modern figures like William Carey, Amy Carmichael, and Sadhu Sundar Singh. These missionaries embody the diverse ways in which the Gospel has spread across cultural boundaries, and they testify to the continuing expansion of God’s kingdom.
6. Contemporary Reflections: Reimagining Mission in a Globalized World
Today, mission must be understood in the context of globalization. As the world becomes increasingly interconnected, the boundaries of mission are more fluid than ever. Mission is reciprocal: it is not merely the movement of the West to the Rest, but a global exchange of the Gospel. It is contextual: the message of Christ must be incarnated within each cultural setting, maintaining its truth while engaging with local realities.
Mission is also integral: it combines word, deed, and presence, as the Church is called to demonstrate the kingdom of God in both proclamation and action. Finally, mission is empowering: the Church must equip local believers to serve as both senders and receivers in the global movement of mission.
We are now in a missional age where a Nigerian evangelist may plant churches in London, a Korean missionary may serve in Chile, and an Indian medical team may witness in war-torn Sudan. The Church is no longer a Western export—it is a global body on the move.
7. Conclusion: A Global Church on the Move
Mission is no longer the exclusive domain of Western churches—it is a global endeavor, carried out by the entire body of Christ, from everywhere to everywhere. The Church is called to embrace its global identity, to see itself as part of a vast, interconnected web of believers who bear witness to the Gospel in every corner of the earth.
8. Closing Prayer
Gracious God, We thank You for Your global mission—a mission that spans the ages and reaches to the farthest corners of the earth. Empower us to be faithful participants in this mission, carrying the Gospel across boundaries and embracing the diverse ways Your kingdom is at work in the world. May our lives reflect Your grace, and may our witness bring many to the knowledge of Your saving love. In Christ’s name, we pray. Amen.
9. List of Notable Missionaries: From Everywhere to Everywhere
Biblical Missionaries:
- Abraham, Joseph, Moses, Elijah, Jonah, Daniel
- Jesus Christ -The incarnate Word who crossed the ultimate boundary—heaven to earth (John 1:14).
- Peter, Paul, Barnabas, Timothy, Titus, Philip
- Mary Magdalene (first witness of resurrection)
Post-Biblical/Modern mission Missionaries:
- Thomas (India), Nestorians (China), Ulfilas (Goths)
- St. Patrick (Ireland), Cyril & Methodius (Slavs)
- William Carey (India), Adoniram and Ann Judson (USA to Burma), Henry Martyn (Persia), Samuel Ajayi Crowther (Nigeria)
- Pandita Ramabai, Bishop V.S. Azariah, (India) & Amy Carmichael (Ireland to India)
- Sadhu Sundar Singh (India to Tibet), Hudson Taylor (China)
- Mother Teresa (India), Lamin Sanneh (Gambia), Jehu Hanciles (Sierra Leone/USA).
10. Bibliography
- Bosch, David J. Transforming Mission: Paradigm Shifts in Theology of Mission. Orbis Books, 1991.
- Walls, Andrew F. The Missionary Movement in Christian History. Orbis Books, 1996.
- Bediako, Kwame. Theology and Identity: The Impact of Culture upon Christian Thought in the Second Century and in Modern Africa. Regnum Books, 1992.
- Newbigin, Lesslie. The Gospel in a Pluralist Society. Eerdmans, 1989.
- Sugirtharajah, R.S. The Bible and the Third World: Precolonial, Colonial and Postcolonial Encounters. Cambridge University Press, 2001.
- Stanley, Brian. The World Missionary Conference, Edinburgh 1910. Eerdmans, 2009.
- Hanciles, Jehu J. Beyond Christendom: Globalization, African Migration, and the Transformation of the West. Orbis Books, 2008.
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