A missional hermeneutic is an interpretive approach that privileges mission as the key to reading the Scriptures. Missional hermeneutics works across the spectrum of approaches to the biblical text. It takes seriously the historical situation of the text (“behind the text”). It recognizes the influence of the reader’s social location (“in front of the text”). Yet it is fundamentally rooted in a close reading of the text (“the world of the text”). A missional hermeneutic seeks to hear the Scriptures as an authoritative guide to God’s mission in the world so that communities of faith can participate fully in God’s mission.
At the 2008 meeting of the Society of Biblical Literature, G.R. Hunsberger (“Proposals for a Missional Hermeneutic: Mapping the Conversation”) reviewed current proposals on missional hermeneutics and organized them into four categories: The Missional Direction of the Story, The Missional Locatedness of the Readers, The Missional Engagement with Cultures, and The Missional Purpose of the Writings. I have adopted Hunsberger’s categories for the purposes of this essay.
A missional hermeneutic recognizes that the biblical canon tells the story of God’s mission (i.e., missio dei) in and for creation. The story of God’s mission can be summarized as Creation, Fall, Israel, Jesus the Messiah, Church, and New Creation.
The Bible opens with the creation of the heavens and earth by God. The human community is crafted in God’s image as the pinnacle of God’s handiwork. Men and women function equally as the image of God for the sake of the rest of creation. From the beginning, humanity was created for God’s missional purposes to represent God before creation by reflecting God’s character in community with God, with one another, and with the world.
Genesis 3-11 function in the story to explain the fundamental problem in the world. The “very good” creation of Genesis 1-2 is shattered by human sinfulness. Sin infests every human person and institution as well as fractures creation itself. The stories and genealogies of Gen 3-11 describe the world in which we find ourselves this side of God’s new creation. Yet in the midst of the chaos of sin and brokenness, Gen 3-11 presents a God who does more than pass the expected judgment—the God of the Scriptures begins to act to redeem a fallen world.
In Gen 12, God calls a new humanity into being with a series of promises to Abram and his descendents. This people exist to serve as the agents of God’s blessings for the nations (Gen 12:3). The narrative of God’s new humanity runs uninterrupted through the Protestant canon from Gen 12 – Esther. God’s new humanity becomes the nation of Israel. It is decisively shaped through God’s liberation of Israel from Egyptian bondage and through the forging of a covenant at Sinai. Israel’s deliverance from Egypt is purposeful and is undertaken for the sake of the world. At Sinai, Israel is called to serve as God’s missional people, a holy community for the nations (Exod 19:4-6). The remaining books of the Pentateuch establish a polity for God’s people as they prepare to live faithfully in the Promised Land as a witness to the nations. Joshua to Esther narrate the potential and pitfalls of God’s people living in Canaan including the devastation of the Exile due to disobedience and the resilience of God’s faithful love shown through God’s restoration of Judah from Exile.
A large portion of the OT is not set within a narrative framework. How do the Psalms, the Wisdom Literature, and the Prophets fit in the story?
The book of Psalms serves as the prayer and worship book for God’s people. The psalms reverberate with themes of God’s reign over the nations. Through lament, thanksgiving, and praise, the psalms encourage an expansive vision of the worship of God that ultimately climaxes in the concluding exhortation: “Let everything that has breath praise the Lord!” (150:6). The psalms root God’s people in a vital worshipping relationship with the Lord, the creator of the world, and deliverer of Israel.
Israel’s Wisdom traditions serve God’s story by offering serious reflection on God’s creation and the good life. Wisdom deals with questions that engage all of humanity. Job, Proverbs, Ecclesiastes, and the Song of Songs have much in common with the wisdom of Israel’s neighbors. Wisdom is interested in navigating successfully through life. Since God created all that is, the wise can observe life astutely and deduce principles for living in God’s world. This focus on the human side of life makes it easy to connect Israel’s wisdom to culture. Yet, Israel’s unique contribution to the lore of the ancients is profoundly missional: “The fear of the LORD is the beginning of knowledge” (Prov 1:7). The implication is this: careful attention to the human condition may prepare persons for the truth about God (cf. Eccl 12:12-14).
The Prophets (Isaiah—Malachi) contribute to the Israel’s story in three ways. First, Israel’s prophets continually call God’s people back to their roots as a missional community that embodies God’s holiness before the nations. The Prophets take Israel to task for failing to live as God’s people. Second, the Prophets maintain an international focus. The God of Israel is the Lord of the nations, and, as such the prophets speak words of both judgment and salvation to the nations. Provocatively, Jonah audaciously announces God’s love for even the most committed opponents of God’s people. Last, the Prophets envision a new future work of God’s salvation (e.g., Jer 31:31-34).
It is against the backdrop of Israel’s Scriptures that Jesus the Messiah enters the story. Jesus lives as the ultimate human being who fulfills in his life, death, and resurrection God’s creational intentions for humanity and everything that God had envisioned for Israel as God’s new humanity. Jesus’ death is for the totality of the Fall and his resurrection declares the ultimate victory of God. The Gospels narrate Jesus’ life and ministry to teach future generations of disciples what it means to follow Jesus. The core of Jesus’ message is the announcement of the arrival of God’s kingdom and his call to realign our lives in light of this reality (Matt 4:17; Mark 1:15; cf. Luke 4:16-21).
In the aftermath of Jesus’ life, death, and resurrection, the risen Jesus sends out the church to announce and extend God’s salvation to the nations. The church is unleashed in the power of the Holy Spirit. The NT witnesses to the spread of the gospel across the first-century Mediterranean world. The scriptural story goes forth from the land of Israel to the nations in fulfillment of the Israel’s mission. The NT epistles serve as teaching documents for fledgling missional communities around the Mediterranean world.
The scriptural story ends with Revelation’s portrait of God’s future new creation (Rev 20-21).
Learning to understand the big story of the Scriptures is more than a descriptive task. The story of the Scriptures seeks to convert its readers/hearers to its perspective. The scriptural story invites its readers to understand their lives as part of its narrative.
An interpreter’s social location serves a crucial role in the reading process. It may provide a fresh perspective for reading a text or it may distort a text’s meaning. M. Barram (“The Bible, Mission, and Social Location: Toward a Missional Hermeneutic,” Interpretation 61  42-58) has argued that readers must locate themselves in mission. The biblical texts were written in a missional context. Participating in God’s mission enables contemporary readers to find common ground with the ancient text’s perspective.
Moreover, engaging in missional activity in the world creates new questions with which to engage the Bible and is crucial for learning to hear the text for both church and world. A practitioner of missional hermeneutic learns to listen to a text on behalf of the people for whom she or he serves as a witness. Missional engagement unleashes the interpreter to read a text through the eyes both of Christ followers and of unreached persons. The wise interpreter learns through missional praxis the sorts of questions that an outsider to the faith may raise when hearing a biblical text. Thus, the practice of reading the Bible from a missional locatedness trains us to read and hear the Scripture from contested spheres in the marketplace and not only in the realm of the sanctuary where we “preach to the choir.”
A third line of inquiry in the field of missional hermeneutic is the manner in which the biblical materials themselves model engagement with culture. We gain new insights about twenty-first century incarnational ministry by studying the ways in which biblical texts communicate to their context. For example, how do the creation stories of Genesis engage and subvert the dominant worldviews of Israel’s neighbors? How do the similarities between the narrative structure of Exod 15:1b-18 and the Baal Epic serve to promote Israel’s understanding of reality to their Canaanite context? How does Paul use existing modes of communication in the Greco-Roman world to enhance the persuasiveness of his writing?
A missional hermeneutic recognizes that the Scriptures exist to convert and shape their hearers. Most of us have been trained to read the Bible as the basis for doctrine and individual piety. A missional hermeneutic reminds us that Scripture is concerned with shaping communities of God’s people into outposts for the advancement of the gospel. D. Guder has been on the forefront of emphasizing this aspect. He writes concerning the NT documents:
NT communities were all founded in order to continue the apostolic witness that brought them into being. Every NT congregation understood itself under the mandate of our Lord at his ascension: “You shall be my witnesses.” … To that end, the NT documents were all, in some way, written to continue the process of formation for that kind of witness. They intended the continuing conversion of these communities to their calling—and that is how the Spirit used (and still uses!) these written testimonies. (“Missional Pastors in Maintenance Churches,” Catalyst 31.3  4)
Thus, we need to ask specifically how each text was intended to form God’s people into a missional community. Moreover, this is not merely a NT perspective. As shown above, the thread of mission runs across the biblical canon. Both OT and NT texts can be read profitably in terms of how they seek to form the people of God for the sake of God’s mission to all creation.
In his recent essay “Prophet to the Nations: Missional Reflections on the Book of Jeremiah,” C.J.H. Wright raised a related question: What does this text teach about the missional cost to the messenger? Wright expands the dimension of a biblical text’s teaching. Wright shows that the book of Jeremiah explicitly displays the personal cost to the prophet of participation in God’s mission. Raising the issue of missional cost is crucial as we seek to create a missional ethos in our congregations.
Barram, M. “The Bible, Mission, and Social Location: Toward a Missional Hermeneutic,” Interpretation 61 (2007): 42-58; Bauckham, R. The Bible and Mission: Christian Witness in a Postmodern World (Baker Academic, 2004); Beeby, H.D. Canon and Mission (Trinity, 1999); Bosch, D.J. “Towards a Hermeneutic for ‘Biblical Studies and Mission’,” Mission Studies 3.2 (1986): 65-79; Brownson, J. Speaking the Truth in Love: New Testament Resources for a Missional Hermeneutic (Continuum, 1998); Guder, D.C., ed., Missional Church: A Vision for the Sending of the Church in North America (Eerdmans, 1998); Idem. “Missional Pastors in Maintenance Churches” Catalyst 31.3 (2005): 4; Hunsberger, G.R. “Proposals for a Missional Hermeneutic: Mapping the Conversation,” Gospel and Our Culture Network Newsletter eseries 2 (2009): cn.org/resources/newsletters/2009/01/gospel-and-our-culture; Russell, B.D. “Missional Hermeneutics” http://realmealministries.org/WordPress/?page_id=753; Wright, C.J.H. The Mission of God: Unlocking the Bible’s Grand Narrative (InterVarsity, 2006).