Becoming the Living Message in the Mission of God

In a time when words often feel hollow and actions disconnected, we’re diving deep into the biblical concept of embodied proclamation. This isn’t about preaching from a pulpit; it’s about becoming the living message of Christ’s love in our neighborhoods, workplaces, and global contexts.

In this exploration, we’ll unpack the nuances of Greek words related to speaking, saying, and words spoken in Scripture. We’ll connect these to embodied proclamation, showing how divine agency—through theophanies, angels, the incarnation of Jesus, and the Holy Spirit—models patterns for us to follow today. Drawing from the rich texts of the Septuagint (LXX), the Greek translation of the Old Testament and the New Testament (NT), we’ll see how God’s communicative acts invite us into relational, transformative mission. Key books and articles will enrich our understanding, grounding this discussion in scholarly insights. Whether you’re a student in our online programs or a practitioner in the field, this journey will inspire you to embed God’s mission in your daily relationships.

 

The Nuances of Divine Communication: Greek Words in Context

To grasp embodied proclamation, we must first understand how Scripture portrays God’s speech. The Bible doesn’t use generic terms; it employs precise Greek vocabulary in the LXX and NT to convey layers of meaning. These words aren’t mere linguistics—they reveal God’s relational heart and call us to mirror it in mission. Scholarly works, such as those exploring the distinctions between logos and rhema, provide deeper insights into these terms’ theological implications.

Speaking: The Act of Talking

At the core of divine communication is “speaking,” the verbal act of expressing thoughts aloud. In Greek, this is captured by lego and laleo, both translating Hebrew roots like amar (to say) and dabar (to speak). These verbs highlight God’s interactive dialogue with humanity, from creation to redemption, as detailed in linguistic studies of New Testament Greek.

Lego, appearing over 1,300 times in the NT, emphasizes intentional, content-focused communication. It’s about conveying meaning with purpose, often leading to understanding or action. For instance, in Genesis 1:3 (LXX), God legos, “Let there be light,” not as casual utterance but as a deliberate decree that structures reality. In the NT, Jesus uses lego for parables and commands, like in Matthew 5:22, where He warns against anger, inviting ethical transformation. Unlike laleo, lego prioritizes the logical substance—what closes the gap between divine intent and human response, a nuance explored in both Greek lexicons and theological articles.

In contrast, laleo stresses the audible, performative aspect—the physical act of vocalization. It’s the “chatter” of divine engagement, seen in Exodus 3:14 where God laleos to Moses from the burning bush, emphasizing ongoing revelation. In the NT, laleo describes speaking in tongues (1 Corinthians 14) or apostolic announcements, highlighting delivery over depth. This performative quality makes laleo ideal for missional contexts where the sound of God’s voice breaks into chaos, like in prophetic calls, as discussed in works on biblical word studies.

How do these relate to embodied proclamation? In the missio Dei, speaking isn’t isolated; it’s embedded in life. Lego calls us to share the Gospel’s content intentionally in relationships—explaining redemption clearly to a neighbor. Laleo, meanwhile, urges performative witness, like praying aloud in community care, making faith audible and relational. At Missional University, our courses in missional theology teach students to blend these: content-rich teaching with vibrant, Spirit-led expression.

Saying: The Act of God Speaking

Moving to “saying,” we encounter nouns logos and rhema, which capture God’s authoritative initiative. These blend act and substance, portraying speech as creative and revelatory. Unlike verbs, they focus on the “word” as a vehicle of divine power, a concept unpacked in scholarly PDFs on rhema versus logos.

Logos represents structured, rational expression—the eternal framework of God’s saying. In John 1:1, “In the beginning was the Logos,” it embodies God’s creative plan, incarnate in Christ. The LXX uses logos in Psalm 33:6: “By the logos of the Lord the heavens were made,” showing enduring divine order. Compared to rhema, logos is broader, encompassing Scripture’s holistic message.

Rhema, however, emphasizes immediate, personal utterance—a “now” word from God. In John 6:63, Jesus says, “The rhema I have spoken to you are spirit and life,” highlighting life-giving revelation. The LXX employs it in Deuteronomy 8:3: “Man lives by every rhema that proceeds from the mouth of God,” stressing timely application.

In embodied proclamation, logos provides the foundational narrative we live out—the Gospel’s big story shaping our ethics and justice work. Rhema adds spontaneity, like a Spirit-prompted word of encouragement in crisis. Missional leaders trained here learn to integrate both: grounding actions in logos while responding to rhema in cultural contexts.

Word: That Which Is Spoken

Finally, “word” focuses on the outcome—the tangible content delivered. Again, logos and rhema appear, but as the spoken entity itself.

Logos here is the comprehensive doctrine, like the Gospel in Acts 4:31: “They spoke the logos of God with boldness.” It’s the full account, implying logic and plan, as in Genesis 1’s implied commands.

Rhema is the spoken-word commonly used in both the NT and LXX for “the Lord speaking his dynamic, living word in a believer to inbirth faith.” (Thayer) It denotes the specific uttered thing spoken—a discrete saying or declaration from God, often applied personally, building faith per Romans 10:17: “Faith comes from hearing the word [rhema] of Christ.” In Isaiah 55:11 (LXX), God’s rhema “shall not return void,” promising efficacy. In contrast to logos, rhema is narrower and more verbal—rhema is the particular spoken element, while logos is the overarching idea; it differs from lego/laleo by being the spoken result, not the verb of delivery.

These nouns underscore that God’s word isn’t abstract; it’s a result meant for embodiment. In mission, logos equips us for doctrinal integrity in teaching, while rhema fuels personal testimonies. Together, they transform believers into vessels of divine truth, making the Gospel auditory in proclamation AND visible in deeds.

Proclamation: The Act of Proclaiming Divine Truth

Unfortunately the terms “preach” and “preaching” are often the English words that translate the action of proclamation in the New Testament. In Romans 10:14, the Apostle Paul links “hearing” to “believing” and that with “preaching,” the delivery of the message (NIV, ESV, BSB, KJV, NKJV, NASB, CSB). Many Christians believe this is the role of “the preacher.” But proclamation is the domain of every believer. The Contemporary English Version translates this verse correctly:  “How can people have faith in the Lord and ask him to save them, if they have never heard about him? And how can they hear, unless someone tells them?”

In the New Testament, the English word “preach” or “preacher” translates euangelizo (literally, to gospelize – or share the gospel), and kerusso (a herald who proclaims or publishes “news” – the “good news” of the gospel).

TOPIC	ACTION	GREEK	EMPHASIS
Speaking	Act of Talking	lego	intentional, content-focused communication
Speaking	Act of Talking	laleo	audible, performative aspect – the sound of the voice
Saying	Act of God Speaking	logos	structured, rational expression—the eternal framework of God’s saying
Saying	Act of God Speaking	rhema	immediate, personal utterance—a “now” word from God, stressing timely application
Word	That Which is Spoken	logos	the tangible content delivered, the comprehensive doctrine, equips us for doctrinal integrity
Word	That Which is Spoken	rhema	discrete saying or declaration from God, often applied personally, building faith
Proclamation	Act of Proclaiming Truth	euangelizo	to gospelize – or share the gospel
Proclamation	Act of Proclaiming Truth	kerusso	a herald who proclaims or publishes “news” – the “good news” of the gospel

This linguistic foundation sets the stage for embodied proclamation, where words and actions converge in God’s mission of redemption, reconciliation, restoration and renewal.

 

Defining Embodied Proclamation in the Missio Dei

Embodied proclamation is more than evangelism; it’s a holistic witness integrating faith into every sphere—personal, social, professional (Colossians 3:17). It reflects Jesus’ Word Revelation, where the Gospel is lived out, revealing God’s truth and love. Books like David Bosch’s Transforming Mission and Peter Pikkert’s The Essence and Implications of Missio Dei emphasize this integration within the broader theology of God’s mission.

Rooted in missional theology, it calls all believers to proclaim Christ through actions, relationships, and community. Jesus’ teachings, like the Sermon on the Mount (Matthew 5-7), aren’t mere words but invitations to missional living in God’s kingdom. His parables, such as the Prodigal Son (Luke 15:11-32), disclose God’s compassion, reshaping humanity.

Embodied proclamation translates these into tangible expressions: forgiving enemies (Matthew 5:44) or aiding the marginalized (Luke 10:25-37, Good Samaritan). As N.T. Wright observes in The Original Jesus: The Life and Vision of a Revolutionary (1996), Jesus’ words charter “a new way of being human,” and we embody this in daily life.

At Missional University, embodied proclamation aligns with missio Dei, making God’s kingdom tangible. It’s incarnational presence—relational proximity, sacrificial love, justice-seeking—mirroring Christ’s reclamation. By weaving message and mission, believers become living testimonies, accessible in diverse cultures, as explored in many encyclopedic entries on the missio Dei.

In our global training, we emphasize this integration: words spoken (lego, laleo) become deeds, sustained by divine words (logos, rhema), proclaimed (euangelizo and kerusso) with auditory and visible dimensions. This isn’t optional; it’s the Christian believer’s call to reveal redemption through proclamation and practice, supported by a theological understanding of God’s missional nature. This is what we were sent to say, be, and do (John 20:21).

 

Divine Agency: Models of Embodied Proclamation

Scripture showcases divine agency in communication, providing blueprints for our mission. Through theophanies, angels, Jesus’ incarnation, and the Holy Spirit, God embodies His word, inviting us to do likewise. Many academic articles on divine agency and theophanies illuminate these interactions as extensions of God’s presence.

Theophanies: God’s Manifest Presence

Theophanies are direct appearances where God speaks, blending visibility and audibility. In Exodus 3, the burning bush theophany uses laleo for God’s self-revelation: “I AM WHO I AM.” This isn’t distant; it’s embedded in Moses’ context, calling him to liberate Israel, as analyzed in studies of OT divine encounters.

Theophanies model vulnerability—God enters human spaces, speaking (lego) commands that demand response. For believers, this patterns entering communities attentively, revealing God’s nearness through presence.

Angels: Messengers of Authority

Angels deliver God’s word with precision, often using lego for emphatic messages. Gabriel’s announcement to Mary (Luke 1:26-38) employs rhema — for the immediate promise of incarnation, fostering trust. Scholarly investigations into angelic identities, including potential pre-incarnate Christ links, enrich this understanding.

Angelic agency highlights mediation—bridging divine and human. In mission, we pattern this by delivering truth boldly yet humbly, building relational bridges in diverse settings.

Incarnation of Jesus: Dwelling Among Us

The pinnacle is Jesus, the Logos made flesh (John 1:14). His life embodies proclamation: teaching with lego (Matthew 5), healing as performative laleo, and fulfilling rhema prophecies. Articles on incarnation Christology connect this to angelic precedents and divine and human nature.

Jesus’ incarnation models full immersion—living among the marginalized, demonstrating redemption. Believers follow by dwelling in contexts, sharing life to incarnate love.

Holy Spirit: Empowering Ongoing Witness

Post-resurrection, the Spirit continues divine agency. At Pentecost (Acts 2), laleo in tongues makes the Gospel audible across cultures, with logos providing doctrinal unity. Theological essays on the Spirit’s role in salvation history underscore this empowerment.

The Spirit’s fruits (Galatians 5:22-23) embody rhema‘s immediacy, transforming acts. This patterns Spirit-led flexibility in mission, empowering believers to adapt God’s word relationally.

These agencies reveal God’s commitment to embodied communication, inspiring our patterns.

 

Seven Patterns for Embodied Proclamation Today

Drawing from divine models, here are seven patterns for believers to demonstrate embodied proclamation, embedded in relationships. Each integrates Greek nuances, urging missional living. Scholarly sources on embodied theology and holistic mission provide frameworks for these practices.

1. Manifest Presence: Entering Spaces Vulnerably

Like theophanies, enter relationships with openness. Use laleo to vocalize presence—listening first, then sharing. In community care, this means being present in crises, echoing God’s bush encounter. At Missional University, students practice this in fieldwork, building trust before proclaiming. Articles on embodied proclamation highlight how such presence becomes a testimony of hope.

Embed in neighborhoods: volunteer at shelters, embodying logos of justice. This pattern transforms isolation into communion, making God’s kingdom visible.

2. Authoritative Messaging: Delivering Truth Boldly

Angelic patterns call for clear communication. Employ lego for intentional Gospel sharing, like Gabriel’s announcement. In conversations, address needs directly, avoiding ambiguity. Phenomenological studies of preaching emphasize transmitting emotion and power through proclamation.

In professional settings, advocate for ethics, using rhema for timely Spirit-led wisdom. Missional leaders model this in advocacy, fostering dialogues that lead to transformation. Relationships deepen as truth, spoken humbly, invites response.

3. Incarnational Dwelling: Living Among Others Fully

Jesus’ incarnation urges immersion. Dwell in communities, blending logos (eternal truth) with daily actions. Share meals, stories—embodying compassion as in the Good Samaritan. Works on decolonial responses in ecclesial structures reveal how peripheries embody mission.

In global mission, this means cultural adaptation, learning languages to laleo effectively. Our programs equip for this, turning believers into relational bridges for redemption.

4. Compassionate Teaching: Using Stories to Heal

Patterned after Jesus’ parables, teach with narrative. Use lego for structured lessons, rhema for personal application. In mentoring, share forgiveness stories, inviting kingdom participation. N.T. Wright’s insights on renewed humanity align with this, recasting Jesus’ role in mission.

Embed in families: model mercy in conflicts. Missional Loft resources, like our articles on community care, guide this, making abstract truth tangible.

5. Empowered Witness: Speaking Prophetically

Holy Spirit at Pentecost empowers cross-cultural laleo. Under guidance, bridge divides with inclusive actions. In diverse teams, prophesy justice, using logos for unity. Primacy of proclamation in mission underscores transmitting verbal faithfulness.

Students learn this in intercultural studies, applying in urban missions. Relationships flourish as Spirit-led words heal divisions.

6. Transformative Acts: Modeling Love and Justice

Spirit’s fruits embody deeds. Turn rhema into actions—serving the poor, advocating equity. In workplaces, practice integrity, reflecting divine reclamation. Embodiment in liturgy connects worship to mission patterns.

Missional University’s justice programs train for this, embedding believers as change agents in society.

7. Communal Unity: Building Interdependent Bonds

Echoing Trinitarian relationality, foster unity. Integrate all Greek words: lego for vision, laleo for dialogue, logos/rhema for shared truth. Biblical missiology primers ground this in theological foundations.

In missional communities and congregations, create networks mirroring God’s agency. This pattern culminates mission, making the Christian community a living proclamation.

 

Conclusion: Living the Divine Echo

Embodied proclamation isn’t a technique; it’s participation in missio Dei. By understanding Greek nuances and patterning after divine agency, enriched by academic sources, we become embedded proclaimers—words and deeds united.

At Missional University, join us in this journey. Enroll in our affordable programs, explore Missional Loft resources, and live out these patterns. As we echo God’s word in relationships, His kingdom advances—one life at a time.

May your mission be embodied, your proclamation transformative.

 

Sources

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