Discipleship (dictionary exzerpts)

THESE ALL ARE QUOTES!

Lexham Bible Dictionary

To be a disciple is to be a follower of the Way, which is the way of salvation through self-denial.

A disciple is one who believes and accepts Jesus’ claims about His identity (John 6:69). Such a belief will then radically change the life of the disciple, resulting in externally recognizable marks of one’s belief: that the disciples love each other (John 13:34–35), that they stick to Jesus’ words (John 6:66–68), and that their lives bear fruit (John 15:8).

While the disciples can be described as all those who are called into discipleship by Jesus, only a few of them are sent out by Him as apostles.

The terms disciple and apostle do not have the same meaning in the New Testament. One of the most important aspects of Jesus’ disciples is that He calls them, while a defining feature of apostles (from the verb “to send out”) are that they are sent out, representing Jesus.

Nässelqvist, D. (2016). Disciple. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Hrsg.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

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Dictionary of Jesus and the Gospels

*INTRODUCTION*

The first-century world displayed a variety of religious, philosophical and political leaders, all of whom had followers who were committed to their cause, teaching and beliefs. While several different terms designated these followers, disciple was one of the most commonly used, and discipleship referred to the process of growth and development as a disciple.

*OLD TESTAMENT*

However, a unique form of discipleship in the OT is most clearly seen as Israel is in relationship to God and as the people follow God: “I will walk among you and be your God, and you will be my people” (Lev 26:12). When the nation fulfills its commitment to the covenant, it is said to be following God (e.g., Deut 4:1–14; 1 Sam 12:14) and walking in his ways (e.g., Deut 10:12). The leaders of the people, such as Joshua (Num 32:12) and Caleb (Num 32:12; Josh 14:8, 9, 14), were evaluated by the criterion of whether or not they were following God and walking in his ways. David is the supreme example of the king whose life was characterized by following God: “my servant David, who kept my commands and followed me with all his heart, doing only what was right in my eyes” (1 Kings 14:8). The OT theme of God with his people prepares for Matthew’s focus on Jesus as Emmanuel, “God with his people” (Mt 1:23), who would develop a following of disciples unique to his messianic status

*GREEK WORLD*

In the earliest classical Greek literature, mathētēs was used in three ways: (1) with a general sense of a “learner,” in morphological relation to the verb manthanō, “to learn” with a technical sense of “adherent” to a great teacher, teaching or master and with a more restricted sense of an “institutional pupil” of the Sophists. [...] The relationship assumed the development of a sustained commitment of the disciple to the master and to the master’s particular teaching or mission, and the relationship extended to imitation of the conduct of the master as it impacted the personal life of the disciple.

*EARLY JUDAISM*

Within Judaism of the first century A.D. several different types of individuals were called “disciples,” using the essentially equivalent terms mathētēs and talmîd. The terms designated adherents or followers who were committed to a recognized leader, teacher or movement. Relationships ran the spectrum from philosophical, to technical (rabbinical scribes), to sectarian (Pharisees), to revolutionary (Zealot-like nationalists). [...] Jesus took a commonly occurring phenomenon—a master with disciples—and used it as an expression of the kind of relationship that he would develop with his followers, but he would mold and shape it to form a unique form of discipleship, far different than others. [...] Jesus developed a relationship with his disciples that was unique to his status as the messianic Son of God, whose disciples would ultimately worship him, an action reserved solely for God with his people (Mt 28:16–17).

*DISCIPLES vs. THE CROWDS*

The crowds were a neutral though curious group who were not attached in a serious way to Jesus. Although they followed Jesus (Mt 4:25), the crowds did not exhibit the twin prerequisites of discipleship: the cost of giving up their old lives and committing themselves to Jesus (e.g., Mk 8:34–38). They followed only in a physical sense, not in the true sense of devoting themselves to Jesus. They were the people of *Israel who were the object of Jesus’ evangelistic ministry.

*THE TWELVE VS. OTHER DISCIPLES*

The difference between the Twelve and the broader group of disciples is the role to which they were called. The Twelve were called to be coworkers with Jesus, and leaving all to follow Jesus was a necessary sacrifice in order to join with him in the proclamation of the kingdom (Mt 10:1–15) and as a training time for their future role as apostles in the church (Mt 19:23–30).

*WOMEN*

A great master with female disciples was an unusual occurrence in Palestine of the first century, yet these women exhibited the twin characteristics of Jesus’ disciples: they had given up their old lives and had committed themselves to Jesus (cf. Mk 8:34–38).

*LUKE-ACTS*

The term mathētēs is used regularly in Luke-Acts to designate persons who have placed their *faith in Jesus the Messiah. In Luke 6:13, 17 reference is made to a great multitude of disciples. These disciples of Jesus were convinced believers in Jesus’ messiahship and are set in contrast with the “great throng of people” (Lk 6:17), who were interested in Jesus but not committed to him. This can be compared with Luke’s usage of mathētēs in Acts, where he speaks of the multitude of “believers” (Acts 4:32) and the multitude of “disciples” (Acts 6:2). In Luke’s writings the expressions “those who believe” and “the disciples” signify the same group of people (Acts 6:7; 9:26; 11:26; 14:21–22). As Acts records, by the time of the early church the term disciple had become synonymous with the true believer—all those who confessed Jesus as the Messiah, or, as they were first called at Antioch, “Christians” (Christianoi [Acts 11:26]).

*CALL & RESPONSE*

...As Jesus’ ministry unfolds, he begins to establish a form of discipleship that is unlike the rabbis. With Jesus, the initiative lay with his call (Mt 4:19; 9:9; Mk 1:17; 2:14; cf. Lk 5:10–11, 27–28) and his choice (Jn 15:16) of those who would be his disciples. The response to the call involves recognition and belief in Jesus’ identity (Jn 2:11; 6:68–69), obedience to his summons (Mk 1:18, 20), and counting the cost of full allegiance to him (Lk 14:25–28; Mt 19:23–30). His calling is the beginning of something new. It means losing one’s old life (Mk 8:34–37; Lk 9:23–25) and finding new life in the family of God through obeying the will of the Father (Mt 12:46–50).

*COST*

In Jesus’ lifetime the call to be a disciple meant counting the cost of allegiance to him; but this took various forms. The Twelve were called to leave all, including family, profession and property, and follow Jesus in his itinerant ministry. This was their training time for their future role in the early church (Mt 19:23–30). Apparently, others besides the Twelve were also called to this itinerancy (Lk 8:2–3; 23:49, 55; Jn 6:66). But while all disciples were called to count the cost of their allegiance (Mt 8:18–22; Lk 14:25–33), leaving everything and following Jesus around was not intended for all (e.g., Mk 5:18–19). Nicodemus and Joseph of Arimathea apparently became followers of Jesus sometime during his ministry (Jn 3:1–14; 19:38–42), yet presumably they remained within the religious establishment and retained their wealth. When demonstration of their faith and allegiance to Jesus was required, they came forward to claim the body of Jesus and provide for him a burial place (Mt 27:57–60).

[...] following Jesus requires disciples to continue to count the cost (Mk 8:34). The disciples must daily deny themselves, take up the cross, and follow Jesus (Lk 9:23).

[...] Becoming Jesus’ disciple was not a vocational change, or a political attachment, or even a new stirring of God; it was to face the eternal decision of whether one would follow Jesus as the way to eternal life. Any other attachment, whether familial or religious or economic, was the substitution of another master for Jesus.

*BREAKING BARRIERS*

Jesus Breaks Down Barriers of Status, Religion, Gender, Nationalism. Unlike some of the sectarians within Judaism, Jesus broke through the barriers that separated the clean from the unclean, the obedient from the sinful. [...] A decisive factor in his form of discipleship is that Jesus called to himself those who, in the eyes of sectarians, did not seem to enjoy the necessary qualifications for fellowship with him (Mt 9:9–13; Mk 2:13–17). In calling the despised to himself (Mt 9:9), in sitting down to a meal with tax collectors and *sinners (Mt 9:10), and in having women among his circle of disciples (Mt 12:49–50), Jesus demonstrates that they have been adopted into discipleship to him and fellowship with God.

*RELATIONSHIP & CONTINUOUS GROWTH*

Jewish disciples followed their master around, often literally imitating him. The goal of Jewish disciples was someday to become masters, or rabbis, themselves and to have their own disciples who would follow them. But Jesus’ disciples were to remain disciples of their master and teacher and to follow him only (Mt 23:1–12). For Jesus, discipleship was not simply an academic or religious program. Discipleship was a life that began in relationship with him as master and moved into all areas of their experience. Even though his disciples were to be taught to obey all that Jesus commanded (Mt 28:20), and it is probable that they memorized much of his teaching and passed it on as the tradition of the church, the disciples were committed more to his person than to his teaching. Following Jesus means togetherness with him and service to him in his mission.

[...] The evangelists unanimously testify to the imperfections of the disciples, both of the larger group and of the Twelve. But at the same time, they testify to the growth of the disciples. The evangelists give a realistic portrayal of good and bad traits in the disciples, yet they also show how Jesus taught them (Mk 4:10–12), corrected them (Mt 16:5–12), admonished them (Mt 17:19–20), supported them (Lk 22:31–34), comforted them (Jn 20:19–22), and restored them (Jn 21:15–19). In turn, the disciples could become examples of what Jesus desires to do for the *church (Mt 28:19–20). All of those who truly believed were called “disciples” in Jesus’ day, and they are examples of how Christians today can and should grow in discipleship

*BECOMING LIKE THE MASTER*

Jesus declared that to be a disciple is to become like the master (Mt 10:24–25; Lk 6:40). Becoming like Jesus includes going out with the same message, ministry and compassion (Mt 10:5–42), practicing the same religious and social traditions (Mt 12:1–8; Mk 2:18–22), belonging to the same family of obedience (Mt 12:46–49), exercising the same servanthood (Mt 20:26–28; Mk 10:42–45; Jn 13:12–17), and experiencing the same suffering (Mt 10:16–25; Mk 10:38–39). This aspect of discipleship to Jesus prepares the way for the “transformation” language found prominently in the Pauline Epistles, as believers are transformed into the image of Christ (Rom 8:29; 2 Cor 3:18; Gal 4:19).

*SOME MARKS OF TRUE DISCIPLES*

The first mark of the true disciple is to “remain” (menō) in Jesus and in his words (e.g., Jn 6:56; 8:31; 15:4) (see Abiding). [...] True discipleship, true belief, will be evidenced by remaining in Jesus’ words. This means passing beyond mere curiosity and becoming convinced of the truth of Jesus’ words for the meaning and purpose of life (cf. Jn 6:66–69). The evidence of true belief is seen in disciples who cling to Jesus’ word as the truth for every area of life. [...]

Love for each other, as Jesus has loved them, is the second identifying mark of the true disciple-believer (Jn 13:34–35; cf. Jn 15:12–17). The love of disciples for each other shows that they are Jesus’ disciples and do not belong the world of humanity. Since the contrast is between the world and disciples, all disciples are included. Love is not proof of superior commitment; love of other disciples is evidence that one is a believer.

The third mark of the disciple is a life that bears fruit (Jn 15:8). The true disciple-believer will bear fruit of new life and mission because true transformation of life is in the branch.

*SENT OUT TO MAKE DISCIPLES*

Jesus committed his earthly ministry to “making disciples” within Israel (Jn 4:1), and he commissioned his [eleven] disciples to “make disciples” among the nations (Mt 28:16–20).

[...] The participles “baptizing” (baptizontes) and “teaching” (didaskontes) describe activities through which the new disciple grows in discipleship. Growth in discipleship includes both identification with Jesus’ death and resurrection (baptism) and obedience to all that Jesus had commanded the disciples in his earthly ministry (teaching them to obey all Jesus commanded).

Jesus concludes the commission with the crucial element of discipleship: the presence of their master (“And behold I am with you always, to the end of the age” [Mt 28:20]).

Matthew’s Gospel is, at least in part, a manual on discipleship. In the process of handing on his tradition concerning the disciples, Matthew exalts Jesus as the supreme *Lord and teacher of the historical disciples and the postresurrection community. Although the disciples are susceptible to incomprehension (as in Mark), Matthew emphasizes that Jesus’ teaching could bring understanding if they would only obey. Several factors point to Matthew’s intention to provide in his Gospel resources for discipleship: (1) the major discourses are directed at least in part to the disciples (Mt 5:1–2; 10:1–2; 13:10; 18:1; 23:1–3); (2) most of the sayings directed to the disciples are in fact teaching on discipleship; (3) the disciples are portrayed primarily in a positive yet realistic light; and (4) the disciples are called, trained and commissioned to carry out their climactic mandate to “make disciples” (Mt 28:19). The goal of the believer’s life of faith is made clear, and the disciple is equipped to make more disciples.

*SUMMARY*

For discipleship to be understood and practiced most clearly, the view of Jesus with his disciples from the Gospels must come first as we attempt to apprehend what it is like for discipleship today: living a fully human life in this world in union with Jesus Christ and growing in conformity to his image

Wilkins, M. J. (2013). Disciples and Discipleship. In J. B. Green, J. K. Brown, & N. Perrin (Hrsg.), Dictionary of Jesus and the Gospels, Second Edition (S. 208). Downers Grove, IL; Nottingham, England: IVP Academic; IVP.