10 ensinamentos de Jesus sobre missão e propósito

Jesus não definiu a missão cristã como uma carreira exclusiva para especialistas, mas como a razão de ser de todo aquele que o segue. O propósito da vida com Deus não é encontrado em isolamento ou em ambições pessoais, mas no chamado para representar a Cristo no mundo, comunicando o Evangelho em palavras e atitudes.

Nos Evangelhos, o envio dos discípulos parte de uma mudança radical: a fé bíblica deixa de ser um movimento de atração centrado no templo de Jerusalém e passa a ser uma ordem de dispersão. Cada cristão se torna um embaixador do Reino onde quer que viva e trabalhe.

Os 10 ensinamentos de Cristo sobre o envio

1. A autoridade vem de Cristo, não de quem vai

A segurança de quem assume a missão de Jesus não se apoia em carisma, eloquência ou posição social. Toda a legitimidade do mensageiro depende exclusivamente do poder de quem o envia. Em Mateus 28:18, Jesus fundamenta a Grande Comissão nessa realidade:

18 Καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· «Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ35 ℵA,W [99.5%] RP,HF,OC,CP,TR ¦ 1 της B,D [0.5%] [NU] γῆς.(Matthew 28:18)

2. O modelo do envio é a própria vida de Jesus

A forma de agir, servir e amar não precisa ser reinventada pela cultura de cada época. A métrica do discípulo é a maneira como o próprio Cristo viveu entre as pessoas: curando a dor alheia, falando a verdade sem concessões e se doando até o fim. Ele declarou em João 20:21:

21 Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς35 A,B,N [99.5%] CP,HF,RP,OC,TR[NU] ¦ --- ℵD(W) [0.5%] πάλιν· «Εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ Πατήρ, κἀγὼ πέμπω ὑμᾶς.»(John 20:21)

3. A necessidade das pessoas exige compaixão e oração

Em Mateus 9:36, o texto relata que Jesus sentiu profunda compaixão ao ver as multidões aflitas e desamparadas como ovelhas sem pastor. Ele ensinou que a colheita sempre é vasta, e que a resposta inicial diante da dor do mundo nunca é a correria ativista, mas a oração que pede ao Pai o envio de trabalhadores.

37 Τότε λέγει τοῖς μαθηταῖς αὐτοῦ· «Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι. 38 Δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ.»(Matthew 9:37,38)

4. A prudência deve caminhar com a pureza

O mensageiro do Evangelho enfrenta hostilidade, incompreensão e resistência ideológica. Por isso, Jesus rejeita tanto a ingenuidade cega quanto a agressividade reativa. O conselho em Mateus 10:16 estabelece o equilíbrio exato entre sabedoria e integridade:

16 »Ἰδού, ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων. Γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί.(Matthew 10:16)

5. O foco na mensagem exige desapego e urgência

Ao enviar os setenta discípulos em missão itinerante pela Galileia, Jesus advertiu contra o acúmulo de bagagem e as distrações pelo caminho. A ordem em Lucas 10:4 destaca a seriedade da tarefa e a necessidade de não perder tempo com formalidades vazias quando há vidas em jogo:

4 Μὴ βαστάζετε βαλάντιον,35 [70%] HF,RP,TR ¦ βαλλαντιον 𝕻75ℵA,B,C,D,N,W,0181 [30%] CP,OC,NU μὴ πήραν, μὴ35 𝕻75ℵB,D,0181 [26%] NU ¦ μηδε A,C,W [74%] CP,HF,RP,TR,OC ὑποδήματα· καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε.(Luke 10:4)

6. A integridade prática valida o anúncio do Reino

As palavras perdem o valor se a conduta contradiz a mensagem da graça. Jesus ensina no Sermão do Monte que o testemunho das boas ações no dia a dia é o que abre os olhos dos outros para a realidade de Deus. Em Mateus 5:16, o mandamento é direto:

16 Οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.(Matthew 5:16)

7. A rejeição ao mensageiro é, na verdade, rejeição a Deus

A proclamação do Evangelho nem sempre é recebida com acolhimento. Jesus preparou os discípulos para a recusa e ensinou que a hostilidade sofrida por quem prega a verdade não é um fracasso pessoal, mas o reflexo da resistência do coração humano ao próprio Senhor. Em Lucas 10:16, lemos:

16 »Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ· ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά με.»(Luke 10:16)

8. A meta da missão é discipular, não apenas produzir decisões momentâneas

A ordem de Cristo vai além de atrair multidões ou contabilizar adesões públicas: o objetivo é o discipulado consistente, fundamentado na obediência a tudo o que Ele ensinou e selado pelo batismo que identifica o indivíduo com o Corpo de Cristo, como registrado em Mateus 28:19-20.

19 Πορευθέντες35 ℵA [95%] RP,HF,OC,CP ¦ 1 ουν B,W [5%] TR,NU ¦ νυν D μαθητεύσατε πάντα τὰ ἔθνη· βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ Ἁγίου Πνεύματος· 20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδού, ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος.» Ἀμήν.35 [98.5%] RP,HF,OC,CP,TR ¦ --- ℵA,B,D,W [1.5%] NU,35 [50%] have, "published eight years after the ascension of Christ", to which all but f35 add, "in Jerusalem". For 50% of the MSS to have this information probably means that the tradition is ancient; and of course, I have demonstrated, to my own satisfaction at least, that f35 goes back at least to the 3rd century. If this information is correct, then Matthew was ‘published’ in 38/39 AD. The same sources have Mark published two years later (40/41) and Luke another five years later (45/46), while John was ‘published’ thirty-two years after the ascension, or 61/62 AD. Not only were the authors eyewitnesses of the events, but many others were still alive when the Gospels appeared. They could attest to the veracity of the accounts, but could also be the source of textual variants, adding tidbits here and there, or ‘correcting’ something that they remembered differently.,35 is based on the following fifty-one MSS—18, 35, 55, 128, 204, 246, 363, 386, 402, 479, 510, 547, 553, 586, 685, 757, 789, 824, 867, 897, 928, 1062, 1072, 1075, 1111, 1117, 1145, 1189, 1339, 1435, 1461, 1496, 1503, 1551, 1560, 1572, 1637, 1652, 1667, 1694, 1713, 2122, 2175, 2253, 2352, 2382, 2466, 2503, 2554, 2765 and I.2110—all of which I collated myself. I also took account of two collated by Scrivener (201, 480), but did not re-collate them. 2554 is a ‘perfect’ representative of f35 in Matthew, as it stands, while the exemplars of 1072, 1117, 1461, 1496, 1713 and I.2110 presumably were as well. Others come very close. The uniformity is impressive. Since these MSS come from all over the Mediterranean world (Sinai, Jerusalem, Patmos, Bucharest, Moscow, Constantinople, Lesbos, Leukosia, Aegean, Meteora, Kalavrita, Tirana, Mt. Athos [ten different monasteries], Athens, Corinth?, Bologna, Grottaferrata, Vatican, etc.) they are certainly representative of the family, giving us the precise family profile—it is reflected in the Text without exception.I have included six published editions in the apparatus—RP,HF,OC,CP,TR,NU. RP = Robinson-Pierpont (2005), HF = Hodges-Farstad, OC = the Greek Text of the Greek Orthodox Church (also used by other Orthodox Churches), CP = Complutensian Polyglot, TR = Textus Receptus, NU = N-A26/UBS3 (N-A27/UBS4 offer changes in the critical apparatus, not in the text; the text is still that of N-A26/UBS3). In the statements of evidence I have included the percentage of manuscript attestation for each variant within either ( ) or [ ]. I have used ( ) for the evidence taken from TuT, which I take to be reasonably precise. For the variant sets that are not covered there, I mainly depended on Legg (Novum Testamentum Graece Secundum Textum Westcotto-Hortianum. Evangelium Secundum Matthaeum [Ed. S.C.E. Legg, Oxonii: E. Typographeo Clarendoniano, 1940]). I occasionally supplemented from Swanson, Scrivener and von Soden—the percentages offered, I have used [ ] for these, are extrapolations based on a comparison of these sources. I venture to predict, if complete collations ever become available, that for any non-Byzantine variants listed with 5 to 1% support (in my apparatus) the margin of error should not exceed ±2%; for non-Byzantine variants listed with 10 to 6% support the margin of error should hardly exceed ±4%; where there is some division among the Byzantine witnesses the margin of error should rarely exceed ±15%—since my sources had collated a lower percentage of the extant MSS than ECM for the General Epistles, for example, my guesses as to percentages are more tentative than they were there, except that I guarantee the witness of f35. As an arbitrary decision, I have limited the citation of individual MSS to those dated to the 5th century or earlier. I use rell to indicate that the reading is supported by all other primary witnesses, and printed editions (of the six included in the apparatus), compared to the other reading.(Matthew 28:19,20)

9. O poder da missão vem do Espírito Santo

Ninguém é capaz de transformar vidas ou vencer barreiras culturais apenas pelo esforço humano. Antes de sua ascensão, Jesus ordenou que a igreja primitiva aguardasse em oração até que recebesse o Espírito. As últimas palavras do Senhor aos apóstolos em Atos 1:8 mostram a verdadeira fonte da capacitação espiritual:

8 Ἀλλὰ λήψεσθε35 [93%] HF,RP,OC,TR,CP ¦ ληψεσθαι [5%] ¦ λημψεσθαι ℵC,D ¦ λημψεσθε A,B,NU δύναμιν, ἐπελθόντος τοῦ Ἁγίου Πνεύματος ἐφ᾿ ὑμᾶς· καὶ ἔσεσθέ μοι35 [98%] HF,RP,OC,TR,CP ¦ μου ℵA,B,C,D [2%] NU μάρτυρες—ἔν τε Ἱερουσαλήμ, καὶ35 A,C,D [25%] ¦ 1 εν ℵB [75%] HF,RP,OC,TR,CP[NU] πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρείᾳ, καὶ ἕως ἐσχάτου τῆς γῆς.»(Acts 1:8)

10. A presença de Cristo é certa em cada etapa

A missão envolve solidão, desgaste e perseguição, mas a promessa final de Jesus encerra qualquer motivo para o desespero. O discípulo nunca vai a campo por conta própria; o próprio Senhor caminha ao seu lado em cada momento. A conclusão de Mateus 28:20 sela essa certeza:

20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδού, ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος.» Ἀμήν.35 [98.5%] RP,HF,OC,CP,TR ¦ --- ℵA,B,D,W [1.5%] NU,35 [50%] have, "published eight years after the ascension of Christ", to which all but f35 add, "in Jerusalem". For 50% of the MSS to have this information probably means that the tradition is ancient; and of course, I have demonstrated, to my own satisfaction at least, that f35 goes back at least to the 3rd century. If this information is correct, then Matthew was ‘published’ in 38/39 AD. The same sources have Mark published two years later (40/41) and Luke another five years later (45/46), while John was ‘published’ thirty-two years after the ascension, or 61/62 AD. Not only were the authors eyewitnesses of the events, but many others were still alive when the Gospels appeared. They could attest to the veracity of the accounts, but could also be the source of textual variants, adding tidbits here and there, or ‘correcting’ something that they remembered differently.,35 is based on the following fifty-one MSS—18, 35, 55, 128, 204, 246, 363, 386, 402, 479, 510, 547, 553, 586, 685, 757, 789, 824, 867, 897, 928, 1062, 1072, 1075, 1111, 1117, 1145, 1189, 1339, 1435, 1461, 1496, 1503, 1551, 1560, 1572, 1637, 1652, 1667, 1694, 1713, 2122, 2175, 2253, 2352, 2382, 2466, 2503, 2554, 2765 and I.2110—all of which I collated myself. I also took account of two collated by Scrivener (201, 480), but did not re-collate them. 2554 is a ‘perfect’ representative of f35 in Matthew, as it stands, while the exemplars of 1072, 1117, 1461, 1496, 1713 and I.2110 presumably were as well. Others come very close. The uniformity is impressive. Since these MSS come from all over the Mediterranean world (Sinai, Jerusalem, Patmos, Bucharest, Moscow, Constantinople, Lesbos, Leukosia, Aegean, Meteora, Kalavrita, Tirana, Mt. Athos [ten different monasteries], Athens, Corinth?, Bologna, Grottaferrata, Vatican, etc.) they are certainly representative of the family, giving us the precise family profile—it is reflected in the Text without exception.I have included six published editions in the apparatus—RP,HF,OC,CP,TR,NU. RP = Robinson-Pierpont (2005), HF = Hodges-Farstad, OC = the Greek Text of the Greek Orthodox Church (also used by other Orthodox Churches), CP = Complutensian Polyglot, TR = Textus Receptus, NU = N-A26/UBS3 (N-A27/UBS4 offer changes in the critical apparatus, not in the text; the text is still that of N-A26/UBS3). In the statements of evidence I have included the percentage of manuscript attestation for each variant within either ( ) or [ ]. I have used ( ) for the evidence taken from TuT, which I take to be reasonably precise. For the variant sets that are not covered there, I mainly depended on Legg (Novum Testamentum Graece Secundum Textum Westcotto-Hortianum. Evangelium Secundum Matthaeum [Ed. S.C.E. Legg, Oxonii: E. Typographeo Clarendoniano, 1940]). I occasionally supplemented from Swanson, Scrivener and von Soden—the percentages offered, I have used [ ] for these, are extrapolations based on a comparison of these sources. I venture to predict, if complete collations ever become available, that for any non-Byzantine variants listed with 5 to 1% support (in my apparatus) the margin of error should not exceed ±2%; for non-Byzantine variants listed with 10 to 6% support the margin of error should hardly exceed ±4%; where there is some division among the Byzantine witnesses the margin of error should rarely exceed ±15%—since my sources had collated a lower percentage of the extant MSS than ECM for the General Epistles, for example, my guesses as to percentages are more tentative than they were there, except that I guarantee the witness of f35. As an arbitrary decision, I have limited the citation of individual MSS to those dated to the 5th century or earlier. I use rell to indicate that the reading is supported by all other primary witnesses, and printed editions (of the six included in the apparatus), compared to the other reading.(Matthew 28:20)

O chamado no cotidiano

Cumprir o envio bíblico não exige atravessar fronteiras geográficas. A vocação missionária atua primariamente nas decisões diárias, nas conversas de trabalho e na disposição de cuidar de quem está por perto com amor sacrificial.

Ao entender que todo discípulo é um enviado permanente de Cristo, a rotina ganha propósito: falar do Evangelho onde houver oportunidade, praticar a justiça onde houver opressão e viver seguro de que a presença do Senhor sustenta cada passo até o fim.