Understanding and Reclaiming Biblical Discipleship: The Great Commission

It is in the historical context laid out in the last post that Jesus gave his command to make disciples. The Great Commission reads,

All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age. – Matthew 28:18-20

There is inherent in the making of disciples the “go” that begins verse nineteen. The Greek word here is poreuqέnteς - poreuthentes. It is an attendant circumstance participle, which means that its action is coordinate with that of the main verb, in this case maqeteύsate - matheteusate - , an imperative.[i] Thus, “go and make disciples,” which is to be understood as intentionally making disciples wherever the Christian finds him- or herself.[ii] Hagner makes the point that the “emphasis in the commission thus falls not on the initial proclamation of the gospel but more on the arduous task of nurturing into the experience of discipleship.”[iii]

The process of making disciples according to this passage is to first baptize the new believer and then to teach them how to live out what Christ commanded. Baptism is the first step in obedience that new believers take that identifies them with and places them within the community of disciples.[iv] Only believers are to be baptized and counted in the membership of the church, reinforcing the Baptist distinctive of regenerate church membership.[v] For the believer it is merely the beginning of a life of faith, the beginning of a process of discipleship.[vi] It is also important to note that it is through baptism that the new believer is shown that a changed life is a result of conversion.[vii]

How the new disciples learn to live this changed, new life is through the “teaching them to observe all that I commanded you” (Matt. 28:20). This instruction is intended for purity of life, and nothing that Jesus taught is to be neglected.[viii] This includes both a call to a life lived in pursuit of righteousness and a life that is lived by faith.[ix] Also inherent in this totality of teaching is the things that Jesus taught concerning what it means to be his disciple.

Discipleship requires that the disciple be completely and personally committed to Jesus and his teaching.[x] This commitment places Jesus as the utmost priority in the disciple’s life. This is evidenced by Luke 9:57-62 and 14:26-33, where following Jesus requires the disciple to place all other relationships and obligations behind his or her primary relationship with Jesus.[xi] Included in this cost of discipleship is the idea of suffering for faith in Christ (John 15:18-16:4).  Paul, in 2 Timothy, clarifies that this suffering is to be expected (1:8, 12: 2:9, 12; 3:11-12). This life of faith is demanding and comes at a cost.[xii]

 

Over the next several weeks, we'll look at those passages found in Luke and Acts, where Jesus discussed what it means to follow him. And then we'll turn our attention to an understanding of the process of discipleship.

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[i]Daniel B. Wallace, Greek Grammar Beyond the Basics : An Exegetical Syntax of the New Testament (Grand Rapids, Mich.: Zondervan, 1996), 640. See also Blomberg, Matthew, 431; Blomberg rightly states that a balance must be maintained between the going and the making of disciples; too much either way detracts from the command.

[ii]Craig Blomberg, Jesus and the Gospels : An Introduction and Survey (Nashville, Tenn.: Broadman & Holman, 1997), 415.

[iii]Donald Alfred Hagner, Matthew 14-28, Word Biblical Commentary (Dallas, TX: Word Books, 1995), 887.

[iv]Craig Blomberg, Matthew, The New American Commentary (Nashville, TN: Broadman Press, 1992), 431.

[v]Hammett, 85.

[vi]Leon Morris, The Gospel According to Matthew, ed. D. A. Carson, The Pillar New Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1992), 746.

[vii]John Moore and Ken Neff, A New Testament Blueprint for the Church (Chicago: Moody Press, 1985), 59.

[viii]Morris, 749.

[ix]Blomberg, Jesus and the Gospels : An Introduction and Survey, 452.

[x]George Eldon Ladd, A Theology of the New Testament, Rev. ed. (Grand Rapids, Mich.,: Eerdmans, 1993), 105.

[xi]Ibid., 130. Cf. Matt. 10:34-39; 16:24.

[xii]D. A. Carson and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids, Mich.: Zondervan, 2005), 581.

Understanding and Reclaiming Biblical Discipleship: The Historical Context

J. M. Pendleton in his Church Manual defined a church as “a congregation of Christ’s baptized disciples, united in the belief of what he has said, and covenanting to do what he has commanded.”[i] The unity and the covenant that he mentions are predicated on the concept of the church being composed not of baptized members, but of baptized disciples. This idea is based on the command to “[g]o therefore and make disciples” given by Jesus in what is called the Great Commission, located in Matthew 28:19.[ii] This begs two questions: what is a disciple and how is a disciple made?

The Historical Context of Discipleship

Before examining the relevant passages, it is important to understand the terminology in light of its historical meanings and context. The most important word for the purposes of this paper is the term maqhtής – mathetes - , which is translated as “disciple.” This term can be boiled down to the basic meaning of “apprentice.”[iii] There is much more weight to the term, though, as it implies a binding of oneself to “someone else in order to acquire his practical and theoretical knowledge.”[iv] To be a disciple requires that there be a master/teacher, a didaskoloς - didaskalos.[v] Discipleship, then, is to be understood as an intentional relationship, whereby the disciple gains from the teacher’s knowledge and applies those insights to his own life.[vi]

The teacher would gather around himself a group of disciples. This group of disciples would be committed to the teachings of their master, a commitment which lasted beyond the death of the teacher. This commitment was tied with a responsibility to pass on those teachings.[vii]

Moving from the Greek world to the Jewish world, one finds that the Old Testament does not contain the idea of a learner to a teacher, as in the Greek context, though there is a call for teaching what God had said on to the next generation: “you shall teach [these words] diligently to your sons…” (Deut.6:7).[viii]  It is only in Rabbinic Judaism that the concept of pupil/teacher comes to the fore, probably as a result of contact with Greek philosophy. Here the relationship is of the talmid to a Rabbi, where the talmid places himself under the Rabbi in a servile manner.[ix] The Rabbis, like the Greek teachers of philosophy, would gather around themselves students whose aim was to learn with the purpose of being able to teach others.[x]

Our next post will look at some of the passages relevant to understanding discipleship.

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[i]J. M. Pendleton, Church Manual : Designed for the Use of Baptist Churches (Philadelphia, PA: The Judson Press, 1950), 7.

[ii]All Bible references are from the NASB, unless otherwise noted.

[iii] Karl Heinrich Rengstorf. “maqhtής.” Theological Dictionary of the New Testament. ed. Gerhard Kittel, Geoffrey William Bromiley, and Gerhard Friedrich. Volume 4. (Grand Rapids, MI: Eerdmans, 1967), 416.

[iv]Dietrich Müller. “maqhtής.” New International Dictionary of New Testament Theology.  ed. Colin Brown and David Townsley. Volume 1. (Grand Rapids, MI: Zondervan, 1986), 484.

[v]Rengstorf, 416.

[vi]Müller, 484.

[vii]Rengstorf, 423.

[viii]Duane L. Christensen, Deuteronomy 1, 1-21,9, 2nd revised ed., Word Biblical Commentary 6a (Nashville, Tennessee: Thomas Nelson Publishers, 2001), 143.

[ix]Ibid., 485-6.

[x]Ibid., 488.

A God-Pleasing Life (Micah 6:6-8): What Does the Lord Require of Man?

After Micah points out the that God has already told them what is good, he then asks this question: “What does the Lord require of you?”

            Deut. 10:12-13 – Now, Israel, what does the Lord your God require from you, but to fear the Lord your God, to walk in all His ways and love Him, and to serve the Lord your God with all your heart and with all your soul, and to keep the Lord’s commandments and His statutes which I am commanding you today for your good?

And Micah gives them an answer; one not just for the mind, not just something to agree to, but rather an answer that is to be lived out. He takes the Deuteronomy passage and tells us how we can fulfill it. He lists three tasks that please God: “to do justice, to love kindness, and to walk humbly with your God.”

So let’s explore these three activities.  First, what does it mean to “do justice”?

Justice in the Bible frequently deals not just with the wrath of God and handing out punishment, but also with the idea of benefits. This giving out of benefits is based not on accomplishment or stature. It is based instead on need. And it is in this context that we should understand justice as being very close to love and grace.

There are various groups mentioned in the Bible as receiving justice: widows, orphans, strangers in the land, the poor, prisoners, slaves, and the sick, among others (Job 29:12-17; Ps. 146:7-9; Mal. 3:5). These people all have needs that separate them from the rest of society, and justice involves meeting those needs. Injustice is depriving others of their basic needs or failing to correct matters when those rights are not met (Jer. 5:28; Job 29:12-17). Injustice is either a sin of commission or of omission. (Holman Illustrated Bible Dictionary, “Justice,” and so throughout for this topic; also for kindness/mercy, and humility).

Jer. 22:3 – Thus says the Lord, “Do justice and righteousness, and deliver the one who has been robbed from the power of the oppressor. Also do not mistreat or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place.”

We see a relevant extension of this in the letter of James. James 1:27 says, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.”  He later states in 5:17, “Therefore, to one who knows the right thing to do, and does not do it, to him it is sin.”

Justice presupposes God’s intention for people to be in community. What about where these people are at in life can keep them from being involved in community?

Justice also has another characteristic. Justice delivers; it does not merely relieve the immediate needs of those in distress (Ps. 76:9; Isa. 45:8; 58:11; 62:1-2). It means setting the needy back on their feet, giving them a home, leading to prosperity, restoration, ending the oppression (Pss. 68:5-10; 10:15-16).

This concept is later echoed in the New Testament. In Luke, Jesus’ reaching out to the poor, the oppressed, women, and others society looks down upon, is a key theme. In fact, Jesus in Luke 4 quotes the prophet Isaiah, “The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord.” And the rest of the Gospel bears this out.

There are some questions that we ought to ask ourselves. Are we doing justice in our own lives? Are we caring for those who are in need? Are we restoring people to community? Are we engaged in reconciling people to God through the sharing of the faith? Are we intentional in doing what is right and what is good?

What does it mean to “love kindness”?  What does it mean to show kindness?  Kindness carries the idea of compassion and faithfulness to obligations, friends, family, and even to slaves. Kindness is something that is shown. It can be in the form of kind deeds done for another person.

Some examples of kindness in the Bible:  1) The story of Ruth and Boaz (Ruth 2:20); 2) Joseph (Matt. 1:19); 3) the centurion (Luke 7:2-6); John (John19:27); Julius (Acts 27; 3,43); and Onesiphorus (2 Tim. 1:16-18). 

Kindness is characteristic of true love (1 Cor. 13:4).  It is also very closely linked to mercy. It is something that is expected of us (Eph 4:32; Rom. 15:1-6).

How can we love kindness, though?  Let me ask this question then: Has someone shown you kindness in your life?  It is easier to love kindness, to hold it close to your heart, if you have been shown kindness. Of course, I think this works incrementally: we love kindness a little, if we have been shown only little kindness. We love kindness a lot, if we have been shown a lot of kindness. Christians, those who believe in Jesus Christ, have been shown the greatest kindness, I believe. This can be seen in the Cross (Rom. 5:8). God loved us so much that He sent His Son to die in our place, that if we would just believe in him we would have eternal life (John 3:16). Since we have been shown so great a kindness, we should compel ourselves to pass it along. And the wonderful thing is we don’t do this on our own. Hebrews 10:24 says that we are to stimulate, prod, each other to love and good deeds. We are to encourage each other to do justice and to be kind.

We must ask ourselves some questions: How can we show kindness to others? Do our lives reflect this characteristic? Kindness is after all one of the fruits of the Spirit (Gal. 5:22).  When was the last time you performed a kind deed for someone? For a family member? For a friend? For a stranger? Let your life be a life that shows kindness.

What does it mean to “walk humbly with your God”?

Now it should be understood that these “requirements” of God are not to be understood in a context of salvation. These are rather things that denote a lifestyle that is pleasing to God. The thing is, this lifestyle cannot be lived apart from faith in Christ. As Hebrews 11:6 states, “ And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.” It is only by faith in Christ that we can walk with God. Our faith brings us into relationship with God. We are adopted as His children (Gal. 3:23-4:7). Faith also guides our walk (2 Cor. 5:7).

What does it mean to walk humbly, though?

Is. 66:2 – “For My hand made all these things, thus all these things came into being,” declares the Lord. “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.”

We are told to “humble ourselves” in James 4:10. And in 1 Peter 5:5-6, “You younger men, likewise, subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud but give grace to the humble. Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time.”

Now a humble spirit shows itself in several ways: a recognition of one’s sinfulness before a holy God (Isa. 6:5); obedience to God (Deut. 8:2); and submission to God (2 Kings 22:19; 2 Chron. 34:37).

The person with humility does not look down on others (Matt. 18:4; Luke 14:11). Humility is closely connected with gentleness (Matt. 5:5). Someone with humility will not be overly concerned about his or her prestige (Matt. 18:4; 23:12; Rom. 12:16; 2 Cor. 11:7).

And in Philippians 2:3-8, we are told to look out regard others as more important than ourselves. Humility is more than an attitude to have with God; it is an attitude we are to have between one another. This was the attitude of Jesus (v.5-8), and it is to be a characteristic of our way of thinking.

Paul believed that quality relationships with other people, especially those who had erred spiritually, hinged on the presence of gentleness or humility (1 Cor. 4:21; Gal. 6:1; 2 Tim. 2:25).

Is this idea counter-cultural?

The answer is yes. The idea of humility is so antithetical to our modern way of thinking. The world tells us that we are to think of ourselves before others. It’s all about “me,” right? My wants, my desires, my wishes, my rights.  Yet Jesus says that that is not the way his followers are to think.

In fact, each of these three activities is quite counter-cultural.  They require us to focus on someone other than ourselves, either God or others. None can be accomplished to any degree without having a personal relationship with God the Jesus Christ our Lord and Savior.

To please God, you first have to have a relationship with Him. If you’ve never placed your faith in Jesus, you are not in relationship with Him. As we saw in Hebrews 11:6, there is no other way to truly please God. So if you have not put your trust in Jesus, I would urge you to do so now.

So I leave you with this exhortation: “Do justice, love kindness, and walk humbly with your God.”