Dr. Walter Kaiser has written an excellent book that enables his readers to see a missionary message to the Gentiles (or the nations) of the world in the Old Testament. The thesis he unfolds in this volume is the first Great Commission mandate of the Bible: “all the peoples of the earth will be blessed through you [Abraham]” (Gen 12:3). Kaiser claims that Gen 12:3 is the “most succinct declaration” (p.7) of God’s promise-plan to see the message of his grace and blessing come to all nations. Lastly, his hope is that the “formative theology of Gen 12:3 may once again be seen for what it is and has always been in the discussion of mission: a divine program to glorify himself by bringing salvation to all on planet earth” (p.13).
In chapter one, Kaiser begins to unpack this thesis by describing God’s plan for missions in the OT. First he notes how Scripture begins in a decidedly universal scope (Gen 1-11), then goes on to primarily focus on how God’s chosen people are to bless the universe. Kaiser then discusses the three crises of Gen 1-11 (i.e. the fall, the flood, the failure of the Tower of Babel) and the promises of blessing (or “a word of grace”) from God that accompanied and overcame each crisis (i.e. God’s promise of a “seed” [Gen 3:15], God’s special promise to Shem [Gen 9:27], and God’s choosing of and promises to Abraham [Gen 12:1-3]), thus illustrating that God has always had a promise-plan to bring salvation to all people.
In the rest of the chapter, Kaiser develops the last promise of blessing (or “word of grace”) found in Gen 12:1-3. He begins by noting that “Abram was promised three blessings: (1) that he would be a great nation, (2) that God would personally bless him, and (3) that his “name would be great” (p.18), so that Abram may be a blessing to the nations (cf. Gen 12:3c). As a result Kaiser states that the “whole purpose of God was to bless one people so that they might be the channel through which all the nations on the earth might receive a blessing. Israel was to be God’s missionaries to the world – and thereby so are all who believe in this same gospel” (p. 20).
Still developing the promise-plan of God to bless the nations through missions (as stated in Gen 12:1-3), Kaiser describes Moses’ encounter with Pharaoh. For through such an encounter, “the Egyptians will know that I [God] am the Lord” (Ex 7:5, 17; 8:22; 14:4, 18). Kaiser notes that the word “know” expresses a “personal and experiential knowledge of who Yahweh is” (p. 21). Keeping with the theme of God delivering his people out of Egypt, Kaiser then writes about God’s election of Israel (Ex 19:4-6). Kaiser believes that God’s election of Israel is “not a call to privilege, but a choosing for service” (p.22). As a result of Israel being God’s “treasured possession,” “kingdom of priests,” and holy nation,” Kaiser states, “Israel was to assume two relations: one side toward God, their King, and the other side toward the nations and people groups on earth” (p.23).
Completing his study of God’s promise-plan to bless the nations and peoples of the earth through missions, Kaiser discusses God’s promise to David (2 Sam 7; cf. 1 Chron 17; Ps 89). Kaiser shows how David’s announcement to God in 2 Sam 7:18-19, which follows God’s promise to build a house for David (2 Sam 7:11), establish a kingdom out of David’s seed (v.12), and establish an everlasting throne and kingdom (v.16), reflected instructions relevant “for all humanity” (p.27). Kaiser then concludes chapter one by saying, “[I]t was ever and always the plain offer of God to all the peoples of the earth through his elected servants of the promise-plan” (p.28).
In chapter two, Kaiser shows how the book of Psalms describes God’s purpose for missions in the OT. To support his claim, Kaiser comments on Ps 67, 96, and 117. First, Kaiser states that Ps 67 tells of God’s purpose to bless the nations (see pp.32-33) through God’s grace toward the nations (vv.1-3), through God’s justice and rule over the nations (vv.4-5), and through God’s goodness towards the nations (vv.6-7). Next, Kaiser shows how Ps 96 demands Israel to proclaim God’s salvation to the nations (see pp.34-35). Lastly, Kaiser’s appeal to Ps 117 is due to the psalm’s “call for extolling the Name of God before all the nations and all the peoples” (p.36). Therefore, Kaiser concludes chapter two with the statement that missions “cannot be an afterthought for the Old Testament: it is the heart and core of the plan of God” (p.38).
In chapter three, Kaiser discusses God’s use of individuals to reach Gentiles in the OT. He provides examples of individual believing Gentiles (see pp.40-42) such as Melchizedek, a “king of Salem…[a] priest of God Most High” (Gen 14:18); Jethro, a “priest of Midian” (Ex 18:1); Balaam, son of Beor, who “accurately deliver[ed] the word from Yahweh over four times” (p.41); Rahab, who “looked forward to the coming Messiah” (p.41); and Ruth, who claimed that the God of Israel would be her God (Ruth 1:16). Kaiser also discusses the missiological implications of the healing of Naaman (see p.42f), and concludes chapter three by stating, “the divine revelation wanted us to see that Yahweh was truly calling all the families of the earth – even one’s enemies – to the same Savior and salvation” (p.50).
In chapter four, Kaiser talks of God’s call to Israel to be a light to the nations. First, Kaiser shows how God, through his prophets, not only taunts gods of other nations, but also proclaims “He alone is God of all the nations!” (p.53). Then Kaiser unpacks elements of Isaiah’s message for Israel (e.g. Israel’s universalistic duty, “the “Servant of the Lord” as a collective and corporate term” [p.57], justice as “instruction in judgment or the right” [p.59] through missionary endeavors, the covenant for the people [or nations], and Israel as the light for the Gentiles) as proof of God’s promise-plan to bless the nations through an individual calling (i.e. Israel) as well as an example of how far Israel was to take God’s message of blessing: “to the ends of the earth.”
In chapter five, Kaiser illustrates God’s prophetic witness to the nations and the influence this has on the idea of mission in the OT. Kaiser primarily appeals to the prophetic ministry of Jonah; however, there are other prophets and their prophetic message that demonstrate the mission of Israel to the nations (e.g. Joel, Amos, Micah, Isaiah, Jeremiah, and Zechariah). Therefore, Kaiser concludes chapter five stating, “God’s glory was to be seen in his chosen agents of blessing…The promise of God had been intended for all the nations…[realized] through the people of Israel” (p.74).
In the final chapter, chapter six, Kaiser brings his OT study of mission to its biblical/theological conclusion/climax: The Old Testament is the New Testament’s authoritative source for God’s mission “to the ends of the earth” (Acts 1:8). Kaiser sees this point most notably illustrated in the book of Acts, which “legitimated the Gentile mission by appealing to the older Scriptures” (p.76), and in Romans 15:8-12, where Paul grounds “his message and mission [to the Gentiles] in the Old Testament” (p.80).
I suspect that this volume will be eye opening for anyone who thinks that only the church is called to go, while Israel was called to be. Kaiser shows how there exists continuity between the tasks of Israel and the church. For the mission to the nations “had always been at the heart of all that God had wanted to do and had called Israel and all believers to do…[and] evangelizing the Gentiles [or the nations]…had always been the long-term commitment of the Living God who is a missionary God” (pp.81-82).
