Mentoring for the Third Millennium: 
A Biblical Philosophy of Discipleship
Grace Bible Church Tulsa, Oklahoma Copyright, 1999

Mentoring for the Third Millennium

- A Biblical Philosophy of Personal Discipleship -

Grace Bible Church approaches the Third Millennium with the challenge of involving every Adult and Youth in vital discipleship, i.e., a mentoring ministry where we follow the New Testament pattern of one-on-one or small group relationships which meet for the central purpose of challenging each other toward Christlikeness. This is what Jesus and the Apostles did, along with Paul and his companions such as Timothy, Silas, and Luke. ⁽¹⁾ Grace Bible Church enjoys an unusually large number of men and women involved in mentoring relationships but we are convinced that 100% of all Adults and high school Youth should be our actual goal, if we are to reclaim the bold radical distinctive of New Testament living. Nothing short of this is obedience to our Great Commission. Toward this goal, the following booklet of "Mentoring for the Third Millennium" is offered, that presents our work in distilling a Biblical philosophy of personal discipleship for Grace Bible Church. We commend this short booklet to everyone's careful study, both those mentoring and those being mentored, as a guide defining a Biblical philosophy of discipleship for our weekly ministry. We believe all Christians are compelled to examine the doctrine of discipleship from the pages of the New Testament in order to arrive at a philosophy of his/her primary ministry goal mentioned in the Great Commission.⁽²⁾

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. (Matt. 28:19-20, NASB)

Our central purpose in this study is threefold: to summarize the New Testament doctrine of discipleship; to distill the essential elements of discipleship; and to draft a working ministry guide for discipleship at Grace Bible Church which will focus us in all phases of this joyful ministry. ⁽³⁾ Without an inductive examination of what the New Testament teaches on the subject, we would be left with an ambiguous definition of the subject. At Grace Bible Church we would also lack any specific direction for what our mentoring relationships should be. An inductive study of the New Testament doctrine of discipleship, will provide the working frame for the many creative ways in which discipleship is then implemented at GBC.

To Follow After

Sometimes in the New Testament, the term is used in the plural and indicative mood of statement (e.g., ) to refer to crowds of people who followed Jesus without conviction or commitment. This is simply a physical following, without personal dedication. They may have followed out of curiosity or for the purpose of investigating His claims to be the Christ, but they had not as yet made a crisis commitment to His lordship. For example…

And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan. (cf. Matthew 4:25)

When he was come down from the mountain, great multitudes followed him. (cf. Matthew 8:1)

And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. (cf. Matthew 21:9)

And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him. (cf. Mark 10:32)

When the term is used of individuals (i.e., in the singular) and especially in the imperative mood as a command (e.g., Jesus says, ) the term refers to at least the initial stages of conviction and commitment. Some examples from the Gospel of Matthew include:

And another of his disciples said unto him, Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead. (cf. Matthew 8:21-22)

And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. (cf. Matthew 9:9)

And he that taketh not his cross, and followeth after me, is not worthy of me. (cf. Matthew 10:38)

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. (cf. Matthew 16:24)

Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. (cf. Matthew 19:21)

Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.⁽⁴⁾

We have selected these examples from the Gospel of Matthew in particular, for discipleship is there given special emphasis. Not only does Matthew conclude with the Great Commission of disciple making (cf. 28:19-20), but anchors the content of its teaching to the words of Jesus Christ, i.e., the five major sermons recorded in Matthew. cf. Matt. 5-7, 10, 13, 18, 24-25. If there it at least includes these specific words of Jesus. ⁽⁵⁾ Wilkins concludes:

Matthew's gospel is at least in part a manual on discipleship. With all of the major discourses directed at least in part to the mathetai [i.e., disciples], with the term arranged in such a way that most of the sayings directed to the disciples have become teachings on discipleship, with the positive yet realistic enhancement of the picture of the disciples, and with disciples called and trained and commissioned to carry out the climactic mandates to "make disciples" in the conclusion of the gospel, Matthew has constructed a gospel that will equip the disciples in the making of disciples. ⁽⁶⁾

As a general rule, one who takes up the new calling to follow Jesus Christ is likewise called to give up the old way of life. cf. Mark 1:16ff.; 10:17ff.; Matt. 9:9. Hence, there is both a turning away from something and a turning toward something, i.e., a turning from sin, self and a life of disobedience with a turning toward righteousness, the Lord and life of obedience to God.

Central to the Gospel command of Jesus was His call to follow Him, which involved both self-denial and the willingness to suffer. cf. Mark 8:34; Luke 9:23;14:27, 33; and Matt. 10:38; 16:24. This metaphorical refers to the participation in salvation offered by Jesus, the participation of obedient living and the participation to suffer persecution for the Gospel sake. The one following Jesus must be willing to suffer anything for the advancement of the Kingdom. And as Luke adds, this willingness to suffer is daily. (cf. Luke 9:23) Disciples must realize that the commitment is a daily willingness to follow Christ, not simply an occasional or sporadic act of devotion.

But readiness to suffer is only made possible through the "self-denial" which consists in perfect freedom from oneself and all forms of personal security. Such self-denial is possible only when man gives himself to God in unconditional discipleship. ⁽⁷⁾

In summary, suggests, discipleship is a following after the Lord or one's master, especially initiated at the call of Christ for salvation but continuing throughout the person's experience. We spiritually and mentally, follow the example of the Lord as the Twelve also followed after Jesus physically, doing what He would do and obeying what He says to do. The term refers to the life of committed obedience. As the aged Apostle John wrote, "He that saith he abideth in Him, ought (i.e., a moral obligation or debt) himself also so to walk, even as He walked." (cf. 1 John 2:6) This speaks of a following and imitation of the Lord Jesus Christ. ⁽⁸⁾ And we do this realizing that His will for our lives will lead to daily suffering for our identification with Christ. This primary Greek term, as used in historical and Biblical contexts, contributes to the following four principles in the concept of discipleship:

Disciple

From early Greek usage, the term was used for someone who studied and learned according to a set plan, with a view to obeying what their master, teacher or mentor taught or commanded. A good summary of the early usage of the term in classical Greek is given by Rengstorf:

The emphasis is not so much on the incompleteness or even deficiency of education as on the fact that the one thus designated is engaged in learning, that his education consists in the appropriation or adoption of specific knowledge or conduct, and that it proceeds deliberately and according to a set plan. There is thus no mathetes [i.e., disciple] without a didaskalos [i.e., teacher]. The process involves a corresponding personal relation.⁽¹¹⁾

From early Greek literature the was one who another person, not simply learned from him. As Rengstorf points out ( TDNT, pp. 406-7), the verbal companion of or was not a (i.e., a learner or listener) but a (i.e., a follower). For example, the Greek philosopher Pythagorus had a complex and demanding procedure for anyone to become his disciple.

According to Timaeus, he [Pythagoras] was the first to say, "Friends have all things in common" and "Friendship is equality"; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him [because he spoke at night], until they pass an examination, and thenceforward they were admitted to his house and allowed to see him…Indeed, his bearing is said to have been most dignified, and his disciples held the opinion about him that he was Apollo come down from the far north.⁽¹²⁾

By NT times the term had the customary concept of a or master, drawn from both Jewish and Greek/Roman culture, when used in secular or religious literature.⁽¹³⁾ The student would attach himself to a teacher or master, to learn his teaching, life and even method of instruction. This would take place in both formal and informal contexts, with the student learning by oral question and answers, along with memorization, which was the primary means of teaching. Discipleship ministry at Grace Bible Church should be seen as coming from the public gathering of the local body to hear the preaching of the Word of God and the more private gatherings of individuals, making the Scripture personalized to meet specific needs. Mentoring is to be formal and spontaneous, not limited to a classroom setting.

What is emphasized is that the " mathetes always implies the existence of a personal attachment which shapes the whole life of the one described as mathetes." (Kittel, vol. 4, p. 441) The were controlled by the man to whom they had committed themselves, extending to all areas of the inner life. This was not simply a loose casual friendship or even relationship among peers. It suggests a definite leader and an obedient follower, i.e., a relationship, or as we would say today, a relationship. This is why true New Testament discipleship is often radically different than the American model, where egalitarianism has eliminated the possibility of a human mentor with authority. To commit oneself to a mentor is to follow what he/she says!

A distinction between of the Jews and of Jesus during NT times, is the uniform emphasis given to the Lord's initiating the process. The Jewish rabbis taught that their [i.e., ] were responsible to link up with them but Jesus called others to be His disciples. cf. Mark 1:17; 2:14; 10:21; Matt. 4:19; Luke 9:59; John 1:43, etc. This emphasize on the master the process of discipleship is continued in the Great Commission of Jesus when He commands all believers to, make disciples of all nations. cf. Matt. 28:19-20. All believers at Grace Bible Church should initiate vital mentoring relationships with others and not simply wait until asked by someone.

In the pages of the New Testament a significant turning point comes with Jesus' definition of a disciple (cf. John 8:32). From this point on, the concept of discipleship was cemented with a definite element of instead of being limited to simply learning.

As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. (cf. John 8:30-36)

From this point on, the usage of in the NT seems limited to a learner who is committed to follow the master. ⁽¹⁴⁾ The tension since John 6:66, where a number of superficially attached disciples turned away from Jesus reached its climax with Jesus' definition of disciples indeed.⁽¹⁵⁾

If a Christian was simply a person who learned from Jesus Christ, then the Greek term translated would have been used instead of disciple.⁽¹⁶⁾ From John 8 following, a disciple is the Lord Jesus Christ. ⁽¹⁷⁾ Only those who are dedicated to a life of obedience to the Lord Jesus can thus be called a true disciple. By the time Luke wrote the Book of Acts, the term was used in the general sense of a Christian. ⁽¹⁸⁾ It could properly be said that a believer or a Christian, as a disciple, is a learner of Christ with a commitment to follow Him. Although some suggest that a disciple is a dedicated Christian, the statement is misleading. ⁽¹⁹⁾ All Christians are dedicated; all Christians are disciples; all believers are learners with a commitment to follow the Lord Jesus Christ, without which there is no claim to salvation.

Another observation of an inductive study of New Testament discipleship is the obvious concept of relationship. Jesus departed from the customary master/disciple classroom approach and cultivated discipleship by vital living relationships, where they watched Jesus walk through life and followed his example. Jesus' instruction was born from the teachable moments of everyday experiences, although He didn't neglect formal times of structured teaching. This is seen at the inception of the calling of the Twelve (cf. Mark 3:13-19), the examples of His retreats with them (e.g., Mark 6:30-32; Luke 9:10) and the extended times of teaching them while enjoying personal relationships (e.g., Matt. 13; 24-25; John 13-17). They spent significant time together in personal relationships. This relational emphasis is further illustrated by the ministry of the Apostle Paul, who worked, traveled, ministered and suffered while physically spending significant time with other men. Rarely did he ever travel alone (e.g., Acts 17:15-16) as his practice was the sharing of ministry and life with others. Illustrative of the Apostle Paul's relational ministry is his summary defense to the Thessalonians:

But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, That ye would walk worthy of God, who hath called you unto his kingdom and glory. (cf. 1 Thess. 2:7-12)

Following NT times the term contained not only the aspect of a learner and committed follower but added to it the concept of imitation of Jesus' life and sufferings. As Rengstorf summarizes it usage in the early church:

This is marked by the incursion of the Greek and Hellenistic use of mathetes for intellectual adherence without direct commitment, and in close relation to this by the inevitable emergence of the idea of imitating Christ. This is already so strong in Ignatius [early church father] that only the martyr is the true mathetes of Christ. ⁽²⁰⁾

In summary, is a person who attaches himself to a master, with a commitment to follow his teaching and imitate his life, in a specific curriculum of learning and life. There are spurious disciples who are offended by some things Jesus says and do not obey the Word of God; and there are genuine disciples who humbly and happily submit to what Jesus says and continue in the Word of God. The is willing to suffer for his master, subordinating himself to his will. This primary Greek term as used in its historical and Biblical contexts, contributes four principles to the concept of discipleship:

A disciple attaches himself to a mentor for the purpose of both learning and obeying what is taught or illustrated by the mentor's life. ⁽²¹⁾

A disciple has been invited into this relationship by his Master the Lord Jesus Christ and an earthly mentor.

A disciple is genuine to his calling only when there is a definite observing of the Words of Christ and the words of the earthly mentor.

A disciple is involved in both structured teaching sessions and spontaneous teaching sessions, while building a life oriented relationship with his earthly mentor.

To Imitate

Striking with this secondary Greek term, as used in the New Testament, is the command of the Apostle Paul to others to

Wherefore I beseech you, be ye followers of me. (cf. 1 Corinthians 4:16)

Be ye followers of me, even as I also am of Christ. (cf. 1 Corinthians 11:1)

And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost. (cf. 1 Thessalonians 1:6)

For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you. (cf. 2 Thessalonians 3:7)

Not because we have not power, but to make ourselves an ensample unto you to follow us. (cf. 2 Thessalonians 3:9)

In summary, is to imitate Christ by imitating an earthly spiritual mentor. The master calls the disciple to examine his/her life not only the teaching, with a view to imitating it so as to better follow the Lord Jesus Christ. It is right to call others to follow us as we also follow Christ, implying that our lives are credible examples worthy of being emulated. This secondary Greek term used in its historical and Biblical contexts, contributes two principles to the concept of discipleship:

A disciple is called by an earthly mentor to imitate the whole of his life: character, work ethic, attitudes and spiritual ministry.

A disciple must see a credible life of integrity in his earthly mentor, that is worthy of being imitated in the whole of life.

The Greek term is used 36 times in the New Testament and means to or someone. In Rabbinic Judaism the term would refer to someone following behind a person of respect in a subordination relationship.

In the New Testament there are three points of interest with this term: 1.) the call to come behind or follow after comes from Jesus Himself; 2.) the call is a definite call to service in the kingdom; and, 3.) the call is one to obedience, which entails forsaking old ties. e.g., Matt. 10:38; 16:23-24; Mark 1:17; Luke 23:26. It is primarily used of sharing of Christ's fellowship, life and suffering. It was precisely this coming after Jesus in suffering that Peter didn't understand as essential for Jesus' experience. cf. Matt. 16:23-24.

Connected to this idea of is the prohibiting of looking back, so as to consider going back to the old life. Hence, in the NT there are serious warnings concerning terminating a previous commitment to the Lordship of Christ.

And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. (cf. Luke 9:62)

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before. (cf. Philippians 3:13)

Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (cf. Hebrews 10:38-39)

But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways. (cf. James 1:6-8)

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. (cf. 2 Peter 2:20-22)

In Summary, is the coming behind in humble following of a master. This is a definite call from Jesus Himself resulting in spiritual service and demanding a total break with the past, with a commitment not to look back. This secondary Greek term is used in its historical and Biblical contexts, contributes three principles to the concept of discipleship:

A disciple is called by Jesus Christ to follow His lead into specific areas of ministry to advance the kingdom of God.

A disciple is called by Jesus Christ to break with old loyalties and to share in Christ's fellowship, life and sufferings.

A disciple is called by the Jesus Christ to change the direction of his life and not look back so as to consider returning to his former way of life.

The Lord's call to discipleship is His summons to salvation. To place ones faith in the Lord Jesus Christ is to become His disciple. This is not a second level commitment but the foundation commitment of saving faith. All Christians are disciples of Jesus Christ. Unfortunately, today there is confusion as to the identification of a disciple. ⁽²²⁾ Some suggest that a disciple is simply a dedicated Christian but a Christian may not be willing to be a disciple. Charles Ryrie did much to popularize this recent and misleading concept.

Actually to teach that Christ must be Lord of life in order to be Savior is to confuse aspects of discipleship. A disciple is one who receives instruction from another; he is a learner.⁽²³⁾

However, it is demonstrated convincingly, especially from the Book of Acts, that a believer is a disciple and the process of making a disciple, involves the person's commitment to obey the words of Christ. This is demonstrated, not only by the primary and secondary terms for disciple in the New Testament, but also the intent of the Great Commission itself.

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. (Matt. 28:19-20; NASB)

Basically, the central command of this Great Commission is to make disciples, i.e., make dedicated learners and followers of Jesus Christ. ⁽²⁴⁾ And this making of disciples will be accomplished by a threefold ministry, suggested by the three participles.

First, making disciples involves the act of going. This is an aorist participle and because participles do not have mood (i.e., imperative command) two views have been suggested as to the relationship of going to the main verb of making disciples. 1.) has a non-imperative force and is not a command i.e., "as you go and wherever you may be." ⁽²⁵⁾ 2.) going has an imperative force and is a command, i.e., "make disciples by going, baptizing and teaching." ⁽²⁶⁾ This is suggested by the many clear passages in the OT and NT where a verb being preceded by a participle, the participle still has a definite imperative force. ⁽²⁷⁾ Perhaps both are contained in the participle, i.e., as Christians go through life they are commissioned to continually look for opportunity to disciple others by persuading men and women concerning the Gospel and the commands of Jesus Christ.

Second, making disciples involves the act of baptizing, which actually was a placing of that person into the name of the Father, Son and Holy Spirit or becoming a disciple by renouncing the old life of sin and surrendering allegiance to the Lordship of the Triune God. Hence, baptism immediately follows believing, which was functionally the same thing as becoming a disciple of Jesus. cf. Acts 2:38, 41; 8:12-13, 38; 10:47; 16:15, 33; 1 Cor. 1:13-17.

As a part of a new believer's incorporation into the Christian community he or she must be baptized. It would not occur to them that there could be a Christian in the local church who had not been baptized. In effect, the initiate, by his submission to baptism, declared himself a disciple of Christ and committed himself to the kind of lifestyle pertinent to that declaration…It implies that they could not conceive of a true Christian who was not willing to express commitment to our Lord. This was not one of the options given to the person being evangelized. He either trusted Christ and was baptized, knowing the implications in terms of commitment and lifestyle, or he rejected the truth.⁽²⁸⁾

Thirdly, making disciples involves the ongoing process of teaching them. But notice the teaching is not limited to content or understanding truth but to the observance or life of obedience, which is demanded of a genuine disciple. Christ could just as well have commanded to make by baptizing and teaching; or make believers by baptizing and teaching. A Christian is a disciple; a believer is a disciple; a saved person is a disciple of Jesus Christ, committed to the ongoing process of learning and following Jesus Christ!

Hence, to obey the Great Commission mandate is to bring someone from where they are, to learning from and following the Lord Jesus Christ, including their conversion, baptism and Christian maturity, in a life of obedience. To make disciples does not necessarily start at a person's conversion but may include pre-conversion ministry toward the completed goal of their commitment to and understanding of the will of Jesus Christ. John MacArthur helps define a disciple when he writes…

Every Christian is a disciple…Disciples are people who believe, those whose faith motivates them to obey all Jesus commanded. The word disciple is used consistently as a synonym for believer throughout the book of Acts…Any distinction between the two words is purely artificial. Though introduced by sincere and well-meaning men, it has given birth to a theology of easy-believism that disposes of the hard demands of Jesus.⁽²⁹⁾

The term is what the saved are called in the NT most often. The term is only used three times in the NT (cf. Acts 11:26; 26:28; 1 Peter 4:16); the term is only used twice in the NT (Acts 5:14; 1 Tim. 4:12); the term is used 92 times in the NT; and the term is used 328 times in the NT, but many of the references refer to natural brothers or racial brothers; but is used 260 times in NT. These three primary terms best describe the people of God: a is a learner and follower of the Lord Jesus Christ; a is one placed into a spiritual bond of commitment to other people of God; and a is one set apart for God and separated from the world and sin.

Unfortunately, all three terms have been robbed of their Biblical meaning. A has unfortunately come to mean to many, a Christian who is really dedicated as contrasted to a Christian who is not dedicated; a has become a trivial term of greeting, without any commitment for the well being of other people of God; and a has come to mean a Christian who has been canonized by the Roman Catholic Church. We don't even know who we are any more!

Jesus Himself recommended a careful consideration of the personal cost of discipleship before a person commits to it.

And there went great multitudes with him: and he turned, and said unto them, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.⁽³⁰⁾

Three times in these verses Jesus mentions he cannot be my disciple, which is the only record of Jesus talking about someone actually being "my disciple." Each of the three is a warning about the high cost of being a disciple of the Lord Jesus Christ, used here to sift the crowds similar to what He did in John 6:60-66. It is not that Jesus did not want followers, but he only wanted them to follow based on their awareness of what following would entail. It was if Jesus was saying, "Don't follow me unless…" John R. W. Stott has accurately written on these verses, pointing out what he calls the "great scandal of Christianity today, the mistaken belief in nominal Christianity."

The Christian landscape is strewn with the wreckage of derelict, half-built towers - the ruins of those who began to build and were unable to finish. For thousands of people still ignore Christ's warning and undertake to follow him without first pausing to reflect on the cost of doing so. The result is the great scandal of Christendom today, so-called nominal Christianity. In countries to which Christian civilization has spread, large numbers of people have covered themselves with a decent, but thin, veneer of Christianity. They have allowed themselves to become somewhat involved; enough to be respectable but not enough to be uncomfortable. Their religion is a great, soft cushion. It protects them from the hard unpleasantness of life, while changing its place and shape to suit their convenience. No wonder the cynics speak of hypocrites in the church and dismiss religion as escapism.⁽³¹⁾

Regardless of the surface commitment of discipleship among Jewish rabbis, Jesus demanded people to carefully consider the high cost of commitment in being one of His disciples. The cost was to place dedication and loyalty to Christ above even family members, along with the rejecting of one's own life. In essence the cost involved everything, i.e., a total surrender of the life, without condition or exception. ⁽³²⁾ Evangelism should be accompanied by admonishing people to consider the high cost of becoming a Christian, not simply limiting the message to the salvation from sin and promise of heaven.

Discipleship according to the New Testament demands calculated cost and full commitment of time, effort and reflection. It involves a crisis decision whereby we turn from sin and self-serving to a life committed to the glory of God and the expansion of His Kingdom. In a word, this is what it means to trust in the Lord Jesus Christ as our Savior. Along with this core commitment is the willingness to daily suffer for the Name of Christ. With such a sacrifice, as it matures, is the giving of one's self to a human spiritual mentor, where we with honest transparency place ourselves into a close relationship of personal accountability toward a definite goal, i.e., Christlike thinking, attitudes and behavior. The disciple is called to imitate his/her spiritual mentor, as they follow Christ in all areas. As Dietrich Bonhoeffer, who suffered martyrdom under Hitler's Nazi era stated:

Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price, to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him. Costly grace is the gospel which must be again and again, the gift which must be for, the door at which a man must knock. Such grace is costly because it calls us to follow and it is because it calls us to follow and it is grace because it calls us to follow Jesus Christ.⁽³³⁾

Discipleship is not a peer relationship, where we simply talk about general issues of life, specific concerns that we may have or current events such as politics or football. Those may have their place in enjoying personal relationships but have little to do with the New Testament concept of discipleship. Mentoring is one of the primary means of God's grace, whereby His people are challenged on a regular basis to make observable growth toward Christlike behavior, attitudes and thinking. It is not relaxed conversations of trivial pursuits where we mask the real struggles of life and simply reinforce the status quo of personal character. Central to discipleship is and if change is not taking place then mentoring, in the New Testament sense, is not happening and we should reexamine our motives, investment of time and purpose of getting together.

On the pages of the New Testament, discipleship might take place in a one-on-one relationship or small group context and should be as creative as individual needs demand. The only core curriculum directly mentioned are the words or commands of Christ (cf. Matt. 28:19-20 and John 8:31) but this would obviously broaden to include the entire Word of God. Because of this, discipleship curriculum should be varied. The goal to keep in mind is not simply to study together but to transform each life by the Spirit of God working in a mentoring relationship. The ideal context of balanced discipleship is both public (i. e., the regular exposure to the preaching of the Bible in a local church) and private (i. e., a mentored relationship with focus on individual needs). This is where genuine accountability is realized and progress is made in harnessing the necessary motivation for the high calling of God in Christ.

Because ministry mentoring on the pages of the New Testament sometimes started in teen years (e.g., the Apostle John; Timothy, etc.) it is good to imply that by high school age, Youth should be placed within the flow of personal mentoring relationships. By Adult years, it is wise to be mentoring one or more persons, while meeting with another older or spiritually mature Christian, to be mentored by them.

It can't be stressed enough, that the mentoring relationship on the pages of the New Testament is relational and ministry oriented. There may be times when discipleship is limited to a study goal but if that does not result in a shared practice of ministry, then the New Testament model fails to come to fruition. Christ mentored men by teaching them, along challenging them with specific ministry, in which they would observe him and practice themselves. The example of the Apostle Paul was to take men with him on ministry, where they were mentored to exercise their spiritual gifts and learn what he taught in preaching. For example, at the end of his ministry he was able to remind Timothy of an eight-fold relational example he lived out.

But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions [and] afflictions. (cf. 2 Timothy 3:10-11)

Mentoring is a significant investment of our time. This flags one the central weaknesses of the American model of discipleship because culturally we reject prolonged times of relationships. Other cultures, like the culture of Palestine or even Greco-Roman culture during Biblical days, were relationally oriented not task oriented. That is, they gave priority to spending personal time talking with one another. Americans generally have created a culture where we isolate from each other and tend toward individualism. This may offer some cultural strengths of focus, productivity, etc., but it gives challenge to our attempts of following the New Testament pattern. At Grace Bible Church we must counter our culture with resolve to become more relational in a true mentoring commitment. And we admit that this will take creativity and the model of some outstanding examples in our local church who break with the convention of culture to pioneer sacrificial commitment to relational discipleship.

Finally, discipleship may begin with pre-conversion mentoring, where a relationship is established to guide someone to trust in Christ as their Lord and Savior. Obviously, when conversion takes place, it is then possible to initiate a real commitment in the mentoring relationship. In this sense, not all disciples are Christians but all Christians are disciples. There is no such thing as a genuine believer who is not a disciple of Jesus Christ but there may be men and women who have yet to be converted, who show a genuine interest in Christianity. Attaching themselves to other Christians or a local church in order to learn, as they investigate and count the cost of following Christ, should be welcomed. Such an interest should be helped by a spiritual mentor who guides them in understanding the nature of God's holiness, the sinfulness of man, the eternal punishment of sin, the Person of the Savior, the work of His sacrificial Atonement and the human requirement of faith alone for salvation. ⁽³⁴⁾

Common Questions on Discipleship

An inductive study of the New Testament doctrine of discipleship provides a definite challenge to the American model. Many of the issues are cultural problems that must be challenged with creative commitment to New Testament ministry if Grace Bible Church is to realize our goal. The following are a few of the questions commonly asked in view of this inductive study and our cultural challenge.

Shouldn't our disciples follow the Lord and not us? Isn't the command to follow or imitate, limited only to following Jesus Christ or imitating the Apostles?

Sounding noble, this question is often asked but betrays a lack commitment to New Testament ministry. The probing question, "What did they do in New Testament times?" ceases to be our determining guide for ministry today. However, the Scripture claims that it is both authoritative and sufficient not only for Christian maturity but also for all ministry. cf. 2 Timothy 3:16-17. Jesus often called others to "Follow me," with the Apostle Paul imitating his example. cf. 1 Cor. 4:16; 11:1; 1 Thess. 1:6; 3:7, 9; Phil. 4:9; Acts 20:20. We presume the other Apostles did the same as they gave their lives to the Great Commission. cf. Matt. 28:19-20. They are to be our models of how we do ministry and not the exceptions simply because they were special Apostles. Paul commanded Timothy to mentor other faithful men in the same way in which he was mentored. cf 2 Timothy 2:1-2 compare with 3:10-11. This isn't just for these special men but the outworking of the Great Commission given to all believers.

If we weekly attend church, daily read our Bible and get involved in a smaller group study such as Sunday School, isn't that discipleship enough?

All "means of grace" are essential in sanctification and ministry (i.e., personal Bible study, listening to the Bible preached publicly, prayer both private and public, fellowship, proclaiming the Gospel, suffering). In the area of growth toward Christlike character, we need both a public and general exposure to the Scripture by hearing the Word of God preached but we also need a more private and specific exposure to the Bible by a mentoring relationship. This is what Jesus and the Apostles did, they taught publicly but mentored personally. One-on-one or small group discipleship fine-tunes personal areas of growth by applying specific areas of motivation, encouragement, rebuke and instruction, allowing for real accountability. All Christians have areas of guarded struggle where a more private accountability is needed to promote behavioral and thinking changes.

What if I simply don't have time for a mentoring relationship right now?

The plight of Western life is too many competitors to the Biblical processes of grace. Either busy schedules, an obsession with entertainment, misdirected priorities or the personal quest of trivial pursuits, dilute serious consideration for American Christians to commit themselves to NT discipleship. And yet genuine believers will rethink their schedules to make time for the essentials, such as personal mentoring. The question should be reversed, "Do we have time to postpone mentoring relationships, in such a hurried culture in which we live?" If we are honest with ourselves, we must admit that we can't. Hurried schedules void of relational discipleship and other means of grace, will shrink our soul to tolerate a mediocre ministry and stagnant Christian life. Jesus taught when forcing others to consider the high price of their own personal discipleship to bear a daily cross and come after Him (i.e., speaking of sacrificial willingness to suffer) and admonished everyone to count the cost, warning that if we forsake not all we cannot be His disciple. (cf. Luke 14:25-33)

What if the person I am mentoring stops obeying the Lord or rejects my attempts to hold him/her accountable?

Mentoring relationships that last must be based on real commitment to the faithful pursuit of Christlikeness. cf. John 8:32 and 2 Timothy 2:1-2. Nothing short of this is discipleship in the NT sense. In the ministry of Jesus, He never lowered the standards to cater to the uncommitted but often made commands that caused the uncommitted to leave him. e.g., John 6:60-71. To shrink from high commitment, simply to retain the image of discipleship is to betray the essence of Christian commitment. Obviously, as we mentor others, at times the high cost of discipleship will cause them to leave the process but that should not distract us from the Biblical quest or cause us to lower the standards to eliminate offences that a daily cross may demand.

Mentoring relationships do involve transparency but this is not a relationship of confidentiality, which forces us to ignore the Lord's discipline process of Matthew 18:15-20. Ongoing sin in a professing disciple, even if that was shared in private to a mentor, must be dealt with privately, then with two or three others if need be and perhaps taken before the whole church, leading to excommunication, if not repented of. Confidentiality that somehow eliminates personal accountability is not Biblical. Jesus commands us to deal with ongoing sin first personally and if entrenched, then broaden to include others in the process. On entering the mentoring relationship, it should be made clear that confidentiality does not exempt us from bringing others into the process if there is no repentance.

A disciple may cease obedience to a mentor when asked to violate conscience, in non-Biblical areas of preference. Obviously, when an issue is clearly a Scriptural principle, an option to obey or withhold observation, is not an option. But on areas of preference a sensitive mentor will be careful to try to impose their opinions. Bringing in a more objective third party for their view may be wise and helpful in giving perspective to both.

If the mentoring relationship is discouraging or simply not edifying to my Christlikeness, what should I do?

There are times when two people simply don't mix, either in personality or preferences. Jesus, Peter, James and John spent prolonged times together; Paul, Timothy, Silas and Luke, are seen in ministry often. But that doesn't suggest that all relationships work, just like close friendship among Christians are often selective.

Sometimes even a previous ministry failure may exempt the mentoring possibility among two persons. e.g., the Apostle Paul forbid to minister further with John Mark until he proved himself after his missionary lapse. Compare Acts 13:5, 13 with 15:36-41. Barnabus immediately took Mark with him but had to separate from Paul to do so. The Scripture commands us to be involved in disciple making but doesn't say we are to mentor everyone. Nor is there a time limit of the mentoring relationship. On this issue, creative means could be used, such as: mentoring for three months or three years; meeting with one another four times each month or four times each week; meeting with husband and wife with another godly couple; or small group of four or five, meeting to more transparently discuss spiritual challenges, all have Biblical warrant. Discipleship is not limited to a one-on-one relationship that schedules to meet each week but should be far more creative and spontaneous.

What are the specific needs of discipleship of women?

Gender needs are implied from Titus 2:2-5, where older women are to be mentored in the same as the older men, i.e., their sober-mindedness, gravity, temperance, soundness in the faith (i.e., understanding and application of Scripture), in love and in patience. ⁽³⁵⁾ Also the aged women are to be taught to be in behavior as becomes holiness, not false accusers, not given to wine and involved in mentoring younger women in eight specific areas of their role as wife and mother.
Obviously, this doesn't suggest that mentoring women be limited to these various specific needs. The words or commands of Christ, along with the whole NT and OT is the content of the mentoring ministry. Such passages as Proverbs 31, which describe the virtuous woman in detail also provide help in defining a women's role in the home and market place.

What are the specific needs of discipleship of men?

According to Titus 2:2, specific areas of mentoring older men include their sober-mindedness, gravity, temperance, soundness in the faith (i.e., understanding and application of Scripture), in love and in patience. Younger men are to be mentored to be sober-minded, to be examples to other believers in good works and in relationship to the Bible, honest and sincere.

What are the specific needs of discipleship of young people?

The primary "means of grace" should be cultivated by the mentor and disciple. Each of these are essential for maturity in the Christian life and habits on each should be cultivated by the disciple early. These include: the public listening to the Word of God preached; the private study and reflection on the Bible; the regular attendance and commitment to the local church, where ministry of one's spiritual gifts are manifested and financial contributions are made; the public and private ministry of prayer, including worship of God, confession of sin, intercession for others and supplication for one's own needs, along with specific thanksgiving; daily sacrificial living for others in service; and the willingness to suffer for the Name of Christ and proclamation of the Kingdom. These primary commitments should be cultivated immediately following conversion

The Book of Proverbs, being a manual of life for young people (cf. Proverbs 1:1-6), is especially valuable for mentoring during the teenage years. ⁽³⁶⁾ Both parents and other older mentors should work through this Biblical help for youth.

Christian parents will make sure to disciple their own small children with the general content of the Word of God, constantly taking every opportunity to teach and relate life to Scripture. cf. Deut. 6:4-9; Eph. 6:4 compare with 2 Timothy 3:14-17. ⁽³⁷⁾ We recommend parents and other Adults to get young children around 10 years old to cultivate a yearly Bible reading program.

Is there some recommended curriculum to study with someone in the mentoring relationship?

No. There is no uniform curriculum for all mentoring relationships because each is different according to the personal needs, various stages of maturity and diverse ministry gifts. Obviously, a foundation of the "means of grace" should be explained to new disciples (i.e., personal Bible reading, listening to Scripture preached, church attendance, prayer both collective and private, etc.) and habits applying them should be cultivated early. The only mentioned curriculum in the NT are the commands of Jesus Christ (cf. Matt. 28:19-20), which obviously broadens to the entire NT and OT. The Bible is the content of the discipleship process.

Christian books are good as discussion starters if the disciple already has a daily Bible reading program and if the Christian book is centered in explaining the Scripture. Motivational and devotional books that don't really facilitate in the helping us to understand the Scripture should be rejected for discipleship purposes. Reading through the entire Bible at least once if not twice each year should be a minimum and other reading could crowd this essential aspect of grace out. The goal here is not to simply develop "quiet times," but learn how to "meditate day and night" (cf. Josh. 1:8; Psalm 1:2-3) on the Word of God. Only after this discipline is cultivated, should we tap into the value of Christian books that focus on specific topics of Scripture. ⁽³⁸⁾

For the highly motivated, we recommend memorizing books of the Bible. This is perhaps the greatest way to capture a deep understanding of the Word of God for both mentor and disciple. Perhaps start with a smaller epistle such as Ephesians, Philippians, James or First John, for these tend to have many familiar passages. The key for memorization is consistent review of all chapters previously memorized.

How often should I meet with my spiritual mentor?

The Bible doesn't say. Often once each week is a good place to start but relationships often grow into ministry contexts, where more time together is spontaneously happens. The NT model suggests the mentor spent his life with the disciple and not just a few hours every week. However, as with the example of Jesus and His disciples, it seems that the process started somewhat slowly and grew into integrating their lives and ministry together. Compare John 1:35-51; 2:1-22; Matt. 4:18-22; Luke 5:1-11; Matt. 10:1-1-42, etc. As mentioned earlier, this is an area where the American model of mentoring lacks vitality. To follow the Lord and the Apostles example, we must somehow become far more relational and spend more time with those we are mentoring. This demands time spent together and time spent in ministry with each other. The single greatest obstacle to New Testament Christianity in America is the refusal to sacrifice our schedules for counter-culture living. At Grace Bible Church we must find a way to fight our way out of our comfortable cultural context and into a vital integration of our lives with one another if our philosophy of discipleship is to be Biblical. Then, we would indeed mentor others for the Third Millennium.

Selected Recommended Bibliography:

This does not suggest that we would agree with all the teaching by the following authors on discipleship. Each of these works however, do add to the extensive literature on the subject.

Boice, James Montgomery, Christ's Call to Discipleship (Kregel Publications).

Brown, Colin, Editor. The New International Dictionary of New Testament Theology (Grand Rapids: Zondervan Publishing House, 1975), vol. 1, pp. 480-494.

MacArthur, John F. Jr. The Gospel According to Jesus (Grand Rapids: Zondervan Publishing House, 1988).

Footnotes:

1. The NT provides insights into the mentoring ministry of the Apostle Paul, such as companions Timothy, Silas, Titus, Luke, etc. Much of this information comes from the Book of Acts and the Pauline epistles. By implication, the other Apostles no doubt carried out the same mentoring ministry, following the lead of the Lord Jesus.

2. This is not to exclude the Old Testament, as the whole of Scripture is profitable for believers today. cf. 2 Tim. 3:16. However, as ministers of the New Covenant (cf. 2 Cor. 3:6-18) we consider the New Testament our primary or direct source of information on this subject. We use the Biblical term discipleship synonymously with mentoring, throughout this booklet. We recognize that the term mentoring is a contemporary word for the New Testament process of discipleship.

3. The aged Apostle John rejoiced in fruitful discipleship: I have no greater joy than to hear that my children walk in truth. (cf. 3 John 4) Notice it is the observing of a friend's obedient living, not simply observing outward religious piety. Deep joy doesn't come from watching our disciples consistently attend church or weekly discipleship sessions. Nor is joy the result of seeing them read their Bibles or even begin to display keen Scriptural insight. According to this passage, it is not even the result of sensing their burden to win the lost and observing their involvement in active evangelism. The joy comes from hearing or observing their obedient living, i.e., that they walk in truth!

4. Matthew 19:27-28. follow Him. Each of these suggests something additional to a physical following, although a physical following is implied in several. Usually the reference is to the initial states of commitment but at times, has general reference to the whole of the committed life. e.g., Matt. 16:24; 19:28, etc.

5. We encourage mentoring relationships to start with the core curriculum of the words of Jesus as recorded in Matthew and the other Gospels. Obviously, this isn't to limit the rest of the New Testament or Old Testament but according to the Lord's own command, discipleship should have at its core His commands.

6. Michael Wilkins, The Concept of Disciple in Matthew's Gospel as Reflected in the Use of the Term Mathetes, volume LIX in Supplements to Novem Testamentum (Leiden, Neatherlands: E. J. Brill, 1988), p. 143.

7. Colin Brown, Editor. The New International Dictionary of New Testament Theology, vol. 1 (Zondervan, 1975), 483. In an excellent article on the term akoloutheo, the author summarizes the OT usage of the term: "In the OT a following which in the first instance has no religious significance is following of a respected person. Thus a warrior follows a leader as the people followed Abimelech in Ju. 9:4, 49. Again, the wife follows her husband or the bride her bridegroom in Jer. 2:2. The prophetic disciple Elisha, follows his master Elijah in 1 K. 19:20f. Even this following expresses little more than a relationship of respect. This is fully confirmed by the phrase which follows: and ministered unto him. The disciple follows his master in the strict sense. This last type of following passed over into Rabbinic custom to the extent that this received its impress from the master-pupil relationship. In many stories handed down by tradition we always perceive the same order, the rabbi or rabbis going ahead, perhaps riding on an ass, and their pupils following on behind at an appropriate distance." cf. Gerhard Kittel, Editor. Theological Dictionary of the New Testament, vol. 1 (Eerdmans, 1967), pp. 212-213.

8. Discipleship is both a following of Jesus and an imitation of what He would do. It is the genuine commitment, in contrast to fads of style such as the contemporary WWJD clothing and jewelry. The disciple is dedicated to behave, react and speak, like his Lord and follow in His steps or personal leading.

9. According to Rengstorf, there are at least 250 attested uses of the term in the NT. cf. Kittel, TDNT vol. 4, p. 441. Matthew uses mathetes 72 times; Mark uses it 46 times; Luke 37 times; John 78 times; and Acts 28 times. GRAMCORD Grammatical Concordance System. Nestle-Aland 26 ^th Edition Greek New Testament (1979).

10. This implies that by NT times the concept of mentoring or discipleship was already well accepted in the religious culture of Judaism. The KJV does not retain the pronoun in Acts 9:25, i.e., his disciples as the NASV and NIV do. These were evidently Christian disciples of the newly converted Paul.

11. Gerhard Kittel, Editor. Theological Dictionary of the New Testament, vol. 4 (Eerdmans, 1967), p. 416. "In classical Greek a man is called a mathetes when he binds himself to someone in order to acquire his practical and theoretical knowledge. He may be an apprentice in a trade, a student in medicine, or a member in a philosophical school. One can only be a mathetes in relationship to a didaskalos, a master or teacher." cf. Colin Brown, Editor. The New International Dictionary of New Testament Theology, vol. 1 (Zondervan, 1975), p. 484. Although the concept of a master-disciple relationship is taken for granted by NT times, the OT omits it altogether. The prophets had servants but not disciples. This is why the contemporary terms or mentoring disciples, comes close to the Biblical practice.

12. Diogenes, Laertius, Lives of Eminent Philosophers, with a translation by R. D. Hicks, in the LCL (New York: G. P. Putnam's Sons, 1925), 2.13.10. As Rengstorf summarized the Greek concept of a disciple as "a personal attachment which shapes the whole life of the one described as mathetes, and which in its particularity leaves no doubt as to who is deploying the formative power." ( TDNT, pg. 444)

13. It is interesting that in the OT usage of mathetes, there is no master-student relationship mentioned, but in Rabbinic Judaism in which the talmid (i.e., disciple ) is concerned with the whole of Jewish tradition. This would include both the written Torah (Genesis through Deuteronomy) and the oral Torah (i.e., Mishnah, Midrach, Halachah, and Haggadah). The Hebrew talmid or Greek mathetes, belongs to his teacher, to whom he subordinates himself in almost a servile fashion. cf. Colin Brown, p. 487.

14. The only NT exception is Judas, who is called a disciple chronologically after Jesus' statement in John 8:32 in the Gospel of John 12:4. Usually, Judas is called one of the twelve who betrayed Jesus. He would represent a spurious disciple superficially attached to Jesus for a time without a commitment to obey Him, in contrast to a genuine disciple.

15. The impression of the Gospel of John is that a large group of disciples broke with Him at a distinct point of time, being offended at the self-testimony of Jesus. These superficial or temporal disciples illustrate the contrast between the disciples indeed or genuine disciples.

16. Even in early Greek thinking the philosophers distinguished between a pupil and a disciple. They desired to have disciples, not pupils, as the disciple was committed to learn and imitate their master. A pupil was just committed to learning. cf. Kittle, vol. 4, pp. 417-418. Philosophers Socrates, Plato and Aristotle seem to stand alone in avoiding the use of the master-disciple relationship, to draw a sharp distinction between the Sophists rational and professional relationship to their pupils. They discarded the term master-disciple, for they rejected compensation by their students for their teaching. For Socrates, Plato and Aristotle learning was to be applied to life and lead to a good life.

17. Jesus proclaimed a message of revolutionary dedication in view of the fact that the kingdom of heaven was at hand. His call to radical discipleship followed more the model of other apocalyptic leaders during NT times, than the Jewish rabbis. The old order was passing away with all her institutions and even the family, should not stand in the way on one intent on pursuing the Kingdom. (e.g., Luke 14:26) cf. David A Benzel What is a Disciple: An Historical and Theological Investigation of Mathetes (Th.M. thesis submitted to Grace Theological Seminary, 1991), pp. 24-30.

18. cf. Acts 6:1-7; 9:1, 10, 19, 25, 38; 11:26, 29; 13:52; 14:20, 22, 28; 15:10; 16:1; 18:23, 27; 19:1, 9, 30; 20:1, 30; 21:4, 16. The only exception where the term is used in Acts, without referring to Christians is Acts 19:1. Some suggest Paul's disciples (cf. Acts 9:25) were actually Jewish and not necessarily Christians, but this would be inconsistent of Luke's other uses of the term. Unless qualified in some way, i.e., like in Acts 19:1, the historian Luke uniformly uses mathetes to refer to Christians who are followers of Jesus Christ with a view toward obeying what He says.

19. Charles Ryrie was the first to suggest the distinction, that a Christian was someone who trusted Christ as his Savior but a disciple was someone who trusted Christ as his Lord. The false idea that a believer could be a Christian but not a disciple was popularized via, Campus Crusade for Christ and Navigators literature in the 70's and 80's. cf. Balancing the Christian Life (Moody, 1969), pp. 169-180. Under the next heading of The Cost of Discipleship, we further consider Ryrie's views.

20. Kittel, vol. 4, p. 460. It is an interesting observation that the concept of following Christ's sufferings adheres in each of the four terms. At the core of any following of Christ is the expectation to suffer for the Kingdom.

21. The term mentor has been substituted for the English term master, which unfortunately has been distorted by two cultural factors: 1.) the United States abuse of the institution of slavery, causing the term master to carry the implication of oppression and cruelty; and 2.) the United States democratic system of government, which tends toward egalitarianism and individualism, prejudicing against an earthly master/disciple relationship. The term mentor offers less distraction but we must still consider it in light of a genuine master to slave concept to be true to the New Testament.

22. Bonhoeffer laments the age: "Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ living and incarnate." cf. Dietrich Bonhoeffer, The Cost of Discipleship (New York: Macmillan, 1966), p. 47.

23. Ryrie, p. 178. While commenting on the Great Commission, this author states: "Two things characterize Christian disciples - they are baptized (a clear sign of their faith in Christ) and they are constantly learning." (Ibid., p. 178) But that is not what the passage says. It is not simply the learning but the observing of all things Jesus has taught. Ryrie limits discipleship to simply learning; the Biblical definition however, at least after Jesus clarified true discipleship (cf. John 8:32) demands a learning with a commitment to obedience. Lewis S. Chafer also comes close to the same limiting of a disciple to a learner. cf. Systematic Theology vol. 7 & 8 (Grand Rapids: Kregel Publications, 1993), pp. 120-121.

24. Three participles combine to define the Great Commission of making disciples: going, baptizing and teaching. The first is an aorist participle, translated "Go," is auxiliary to the main verb make disciples with the implication: Therefore, as you are going make disciples or Therefore, having gone, disciple. i.e., as we naturally go through life in whatever situation we are in and whoever we are in contact with. Also, his command is in contrast to Jesus' earlier command to "go not." cf. Matt. 10:5; 15:24. Historically, Gentiles came to Israel but now disciples are commanded to go to all!

25. cf. Robert D. Culver, What Is the Church's Commission? Some Exegetical Issues in Matthew 28:16-20, Bibliotheca Sacra 125 July-September, 1968, pp. 243-5; Roy B. Zuck, Greek Words for Teach, Bibliotheca Sacra 121 April-June, 1965, p. 163.

26. cf. Cleaon Rogers, The Great Commission, Bibiotheca Sacra 130 July-September, 1973, pp. 258-267.

27. cf. Gen. 27:13; Exod. 5:18; 12:32; 2 Ki. 2:16 in the Greek LXX with the Hebrew text; Matt. 2:8, 20; 5:24; 11:4; 21:2; 17:27; 28:7, etc. In each of these the participle proposes the way of fulfilling the main verb and carries the idea of an imperative.

28. Richard E. Averbeck, The Focus of Baptism in the New Testament Grace Theological Journal, 2 (Fall 1981), 286-7.

29. John MacArthur, Jr. The Gospel According to Jesus (Grand Rapids: Zondervan Publishing House, 1988), p. 196. Boice begins his excellent book on Christ's Call to Discipleship, with an insightful summary of a problem for Western evangelicalism: "There is a fatal defect in the life of Christ's church in the twentieth century: a lack of true discipleship. Discipleship means forsaking everything to follow Christ. But for many to today's supposed Christians - perhaps the majority - it is the case that while there is much talk about Christ and even much furious activity, there is actually very little following of Christ Himself." cf. James Montgomery Boice, Christ's Call to Discipleship (Kregal Publications, 1998), p. 1.

30. cf. Luke 14:25-35. In Jesus' parables about the Hidden Treasure and the Pearl of Great Price, He repeated this theme concerning the costly commitment of discipleship. Some have tried to escape the paradox that although salvation is a free gift, faith repents of all sin and surrenders the whole of life to the Lord Jesus Christ. In that sense, there is the highest cost for salvation or discipleship, i.e., the forfeit of one's life. Compare with Matt. 10:32-39; 16:24-26; Mark 8:34-37; Luke 9:23-25.

31. John R. W. Stott. Basic Christianity (London: InterVarsity Press, 1958), p. 108. Christianity as the Bible offers, is not a popular or socially accepted religion. Nor is it simply a series of beliefs to give mental accent to but a life given to the Lord in humble genuine trust.

32. This does not demand that a person understand the full implication of commitment to Christ's lordship when they are saved, but it does demand a dedication that hold nothing back, clings to no sin and genuinely desires full obedience.

33. Dietrich Bonhoeffer, The Cost of Discipleship (Macmillan, 1966), p. 47. Bishop Ryle comments: "Very likely [your religion] costs you nothing. Very probably it neither costs you trouble, nor time, nor thought, nor care, nor pains, nor reading, nor praying, nor self-denial, nor conflict, nor working, nor labor of any kind…Such a religion as this will never save your soul. It will never give you peace while you live, nor hope while you die. It will not support you in the day of affliction, nor cheer you in the hour of death. A religion which costs nothing is worth nothing. Awake before it is too late. Awake and repent. Awake and be converted. Awake and believe." J. C. Ryle, Holiness: Its Nature, Hindrances, Difficulties and Roots (Cambridge: James Clarke, 1959), p. 81.

34. This is why the concept of faith (Greek, pistis ) and obedience (Greek, hupakoen ) are so closely connected in Paul's Gospel presentation and focus of ministry. As Romans 1:5 says, "through whom we have received grace and apostleship to bring about {the} obedience of faith among all the Gentiles, for His name's sake." cf. NASV; compare with 16:25-26. The NIV translates pisteos (English, faith) as a subjective genitive, i.e., the obedience that springs from faith. cf. Charles Hodges, William Hendriksen, F. F. Bruce. Others see this as a genitive of apposition, i.e., obedience that is directed toward faith or obedience which consists of faith. cf. John Calvin, C. E. B. Cranfield, D. Martyn Lloyd-Jones, John Murray, Robert Haldane. However, a good case is made that both of the above genitives are contained in the meaning, i.e., it refers to both the obedience which consists of faith and the obedience which is the product of faith. Douglas Moo writes: "Paul's task was to call men and women to submission to the lordship of Christ, a submission that began with conversion but which was to continue in a deepening, life-long commitment. This obedience to Christ as Lord is always closely related to faith, both as an initial, decisive step of faith and as a continuing faith relationship with Christ. In light of this, we understand the words hypakoe [obedience] and pisteos [faith] to be mutually interpreting: obedience always involves faith and faith always involves obedience. They should not be equated, compartmentalized, or made into separate stages of Christian experience." cf. Douglas Moo, Romans 1-8, The Wycliffe Exegetical Commentary (Moody, 1991), pp. 44-45; also cf. Chapter on "The Obedience of Faith" by John Armstrong in Trust and Obey: Obedience and the Christian, by Don Kistler, General Editor (Soli Deo Gloria Publications, 1996), pp. 79-117.

35. The term "likewise" (Greek, hosautos ) could be translated either in like manner, suggesting Titus should teach the aged women in the same way that he taught the aged men; or, translated likewise, suggesting that the same content be taught to the aged women, just like it was taught to the aged men. What tilts this in favor of the second alternative is the exhorting of each of the three other classes (i.e., aged men, younger women and younger men) to be sober-minded (cf. Titus 2:2, 4, 6). If Titus was to teach the aged women with the same content as the aged men, then all four categories would be exhorted first to be sober-minded. The reason why the servants (cf. Titus 2:9-10) are not included is, that all servant would be either aged men, aged women, young women or young men.

36. As Pastor of Grace Bible Church, enjoying two wonderful children who love the Lord and are preparing for ministry at The Master's College, the one thing I would do differently as their dad, would be to mentor them by jointly memorizing the Book of Proverbs with them. This I would start in late junior high years.

37. At Grace Bible Church the ages between kindergarten and junior high are given to a "Through the Bible in Seven Years," chapter-by-chapter study in the Sunday School classes. This not only guards against repeating the same OT and NT stories while omitting other portions of Scripture but provides a way for parents to disciple their children, using the Sunday School classes as a launching pad for more in-depth mentoring during the week. This way the local church Sunday School facilitates the more in-depth discipleship of the parents without usurping that primary role.

38. Some of the books men at Grace Bible Church have worked through in the last four years include: Self-Confrontation: A Manual for In-Depth Discipleship by John C. Broger (Nelson Publishers), Holiness by J. C. Ryle (Evangelical Press), Rediscovering Holiness by J. I. Packer (InterVarsity Press), Perfecting Love and Integrity (Word Publications) by John MacArthur, Disciplines of a Godly Man by R. Kent Hughes (Crossword Books). Women at Grace Bible Church have enjoyed working through: The Excellent Wife and Becoming a Titus 2 Woman by Martha Peace (Focus Publishing), Passion and Purity by Elizabeth Elliot (Fleming H. Revell), Different by Design by John MacArthur (Victor Books), Loving God with All Your Mind by Elizabeth George (Harvest House).