IA. The Term “Disciple” and the Concept of “Discipleship”

1B. Basic Meaning of μαθητής

The Greek term μαθητής (mathētēs) refers generally to any “student,” “pupil,” “apprentice,” or “adherent,” as opposed to a “teacher.” In the ancient world, however, it is most often associated, with people who were devoted followers of a great religious leader or teacher of philosophy.

2B. In the Old Testament¹

1C. The Term

The term μαθητής does not occur in the Greek translation of the Old Testament (i.e., the Septuagint [LXX]).² This does not mean, however, that other terms are not used or that the concept and practice is not there. Indeed, it seems that it is.

2C. The Concept and Practice

Several traditions within the national life of Israel make it reasonable to assume that the concept and practice of personal discipleship existed.

1D. Isaiah 8:16 and 50:4

“Tie up the scroll as legal evidence, seal the official record of God’s instructions and give it to my followers” (בְּלִמֻּדָי). The Hebrew term for followers is fromלמד which means “to learn” or “instruct” and may indicate that Isaiah had built up “a circle” of disciples whom he personally instructed and who could promulgate his teachings among many in the nation. As Watts says, it seems that Isaiah wanted to deposit “his treasure of warnings and teachings with his disciples.”³ That is, while he may not have had a formal school, as we see in the case of Elisha (1 Kings 20:35; 2 Kings 2:3-15; 4:1-38), he, nonetheless, gathered around himself certain men and passed his teachings on to them.

In Isaiah 50:4 the writer says that God wakes him every morning and gives him attentiveness so that he can listen and learn. In this way he is like a disciple (כַּלִּמּוּדִים). Therefore, involved in the concept of being a disciple is a willing, listening, and obedient heart.

2D. Other Texts and Israelite Traditions

There are other institutions and traditions in Israel that seem to involve some level of personal discipleship. This could be expected in the school of the prophets (1 Samuel 19:20-24;⁴ 1 Kings 20:35; 2 Kings 2:3-15; 4:1-38) and is further evidenced in the entire wisdom tradition running throughout the Jewish way of life (Prov 1-9). There is, however, no explicit instruction given on how to personally disciple another, except perhaps in the home (cf. Deut 6).

3B. In Greek Culture

The Greeks used the term μαθητής to refer to a “learner,” or on a more committed level, an “adherent.” The Sophists also used the term to refer to an “institutional pupil.” At the time of Jesus μαθητής was used in Hellenism to refer simply to a “learner,” but apparently more often to an “adherent” of some wise teacher (Dio Chrysostom, Regno 1.38.6). Regarding the nature of the adherence involved, Wilkins observes:

The type of adherence was determined by the master, ranging from being the follower of a great thinker and master of the past like Socrates, to being the pupil of a philosopher like Pythagoras, to being the devotee of a religious master like Epicurus.⁵

4B. In Jewish Culture of the First Century

Just as there were “disciples” in the Greco-Roman world of the first century, so there were people called disciples in Judaism as well. Such people were committed to a recognized leader or movement. This involved Jewish adherents to Philosophical schools or to religious and political sects. The Pharisees apparently had their own disciples and they too claimed to be disciples of Moses (John 9:28-29⁶). John the Baptist also had disciples who lived with him and followed him, practiced his ascetic lifestyle, and promulgated (to some extent) his teachings (Mark 2:18; Luke 11:1; John 3:25; Acts 19:1-7).

In general, the education of boys in first century Judaism centered in the home around Torah learning. The Torah was taught primarily by the Father. But during the time of Jesus there is good evidence to suggest that primary schools (beth Sepher) had been developed to mitigate against the inroads of Hellenism.⁷ But after a boy was thirteen years of age there was no more formal education as such. If he wanted further training in preparation for being a judge, teacher, scribe, or head of a synagogue, he might continue his study of the Torah in a small group or seek to study as a disciple under a certain scholar.⁸ The apostle Paul was an example of a Jewish boy who had left home (i.e., Tarsus) to study the Law under Gamaliel, a famous Rabbi in Jerusalem (Acts 5:34; 22:3).

5B. Summary

There is evidence that personal discipleship was carried on among the Greeks and the Jews. Though the term “disciple” is used in different ways in the literature of the period, there are examples of discipleship referring to people committed to following a great leader, emulating his life and passing on his teachings. In these cases, discipleship meant much more than just the transfer of information. Again, it referred to imitating the teacher’s life, inculcating his values, and reproducing his teachings. For the Jewish boy over thirteen this meant going to study with a recognized Torah scholar, imitating his life and faith, and concentrating on mastering the Mosaic Law as well as the traditional interpretations of it.

IIA. Jesus’ Call to Discipleship: It’s Threefold Nature

1B. Discipleship as a Call to Personal Commitment to Jesus

1C. The Call: To Be With Him and To Know Him (Mark 3:14)

Early in his earthly ministry Jesus called certain men to be with him and to follow him; he summoned twelve disciples to his side. Though we cannot literally walk with him today, through his Spirit, we nonetheless have been summoned by Him as well. We have been summoned to his side in order that we might be with him, that we might really come to know him, and that we might follow him along the path of discipleship. But the heart of the call of Christ is to be with him and to know him intimately.

1D. Mark 3:14

He appointed twelve (whom he named apostles), so that they might be with him and that he could [then] send them to preach.

2D. 1 Corinthians 1:9

God who has called us into fellowship with his Son Jesus Christ our Lord is faithful.

3D. Philippians 3:10

My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 3:11 and so, somehow, to attain to the resurrection from the dead.

2C. The Goal: To Enjoy Him and Become Like Him (Luke 6:40)

Jesus has summoned us to his side, but not simply to put us to work. His summoning—and make no mistake about it, it is a summoning—is first a call to know him (cf. Matt 4:19), to have intimate fellowship with him (1 Cor 1:9) and to enjoy Him. This is primary and necessary. If the disciples were to have lost interest in him as a person and friend, they would never have continued to walk with him. We are no different. It is in the context of deepening intimacy that he commands us to be like him. In short, it is primarily through fellowship with the Master that we begin to look, feel, and act like the Master (cf. 2 Cor 3:18).

1D. 1 Corinthians 1:9

God who has called you into fellowship with Christ Jesus our Lord is faithful.

2. Philippians 3:10-11

^10I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, ^11and so, somehow, to attain to the resurrection from the dead.

3. Luke 6:40

A disciple is not greater than his teacher, but everyone when fully trained (κατηρτισμένος) will be like his teacher.

2D. John 13:14-17

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example (ὑπόδειγμα): you should do just as I have done for you. 13:16 I tell you the solemn truth, the slave is not greater than his master (κύριος), nor is the one who is sent as a messenger greater than the one who sent him. 13:17 If you understand these things, you will be blessed if you do them.

4D. 1 Corinthians 11:1

Be imitators (μιμηταί) of me, just as I also am of Christ.

2B. Discipleship as a Call to Follow Jesus

Discipleship is a call to be with, know and enjoy the Master. In this sense, the call to Biblical discipleship presupposes salvation, i.e., that a person has believed in Christ as Lord and Savior and continues to believe in Him. But discipleship is also a summons to follow Jesus and this is, at times, no easy matter. He demands exclusive, complete, and unflinching obedience to Himself. This is where his summons to discipleship is so radically different from Plato who stressed the freedom of the student from the teacher or even the Jewish religious leaders who focused more on the Torah and steered their disciples away from themselves. Jesus, on the other hand, pointed people to himself⁹ (and still does) and calls them to radical commitment to him. Jesus’ call to discipleship is a call to Christlikeness which includes at least three related facts: (1) the demand; (2) the added promise; and (3) the grace.

1C. The Demand

Jesus’ call to discipleship is an all-or-nothing summons, reaching into every area of our lives. It involves giving him preeminence over the closest of our human relationships and over the desires we have for our lives. In short, it involves becoming his servant in the world and giving your life to that end. Paradoxically we give up that which we cannot keep to gain that which we cannot lose. If we don’t, we lose all in the end (cf. Matt 16:25).

The cross was an instrument of death and well known to the Jews. The suffering was intolerable. But Jesus says we are to take it up and follow him. This will, in the nature of the case, involve self-denial. The one who picked up the cross-beam of his cross was headed down a one-way street, never to return.

1D. Luke 9:23-24

9:23 Then he said to them all, “If anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me. 9:24 For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it.

2D. Luke 14:25-35

14:25 Now large crowds were accompanying Jesus, and turning to them he said, 14:26 “If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple. 14:27 Whoever does not carry his own cross and follow me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down first and compute the cost to see if he has enough money to complete it? 14:29 Otherwise, when he has laid a foundation and is not able to finish the tower, all who see it will begin to make fun of him. 14:30 They will say, ‘This man began to build and was not able to finish!’ 14:31 Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with ten thousand to face the one coming against him with twenty thousand? 14:32 If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace. 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 14:34 “Salt is good, but if salt loses its flavor, how can its flavor be restored? 14:35 It is of no value for the soil or for the manure pile; it is to be thrown out. The one who has ears to hear had better listen!”

3D. Mark 10:42-45

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 10:44 and whoever wants to be first among you must be the slave (διάκονος) of all. 10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.”

2C. The Grace

The demand of Jesus’ call to discipleship is impossible for a human being, unaided, to fulfill. We must have resources to accomplish this kind of life. Those resources come directly from Christ and are promised to us if we abide in him. This is the point of Jesus’ teaching in John 15:1-11ff. He told his disciples that even though he was departing the world, he would nonetheless carry on his life and ministry through them, his chosen ones (15:16). From John 14:26, 15:26 and 16:13-14 we know that his life would be lived in and through the disciples via the indwelling Holy Spirit (cf. Rom 8:9; 1 Cor 3:16). We will discuss this a little more when we talk about the relationship of discipleship to the kingdom of God.

1D. Matthew 11:28-30

Those who listened to Jesus were agrarian and familiar with his farming metaphors. They knew the meaning of physical “burdens.” Jesus is probably also referring to the religious burdens imposed on people by their religious teachers, who incidentally, never lifted finger to help. But, Jesus was different. He definitely had a yoke, but he was gentle, humble in heart, and his yoke was easy and his burden light.

11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”

2D. John 15:5-8

15:5 “I am the vine; you are the branches. The one who remains in me—and I in him—bears much fruit, because apart from me you can accomplish nothing. 15:6 If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and burned up.15:7 If you remain in me and my words remain in you, ask whatever you want, and it will be done for you. 15:8 My Father is honored by this, that you bear much fruit and show that you are my disciples.”

3C. The Promise

The call to discipleship is not without its struggles, suffering, and sometimes intense difficulties. But it is not without its promises either. In Mark 10:28ff Jesus was quick to remind the inquiring disciples that there was a reward for following him. Jesus did not rebuke Peter for his implied question, “What then will be for us?” but rather addressed it with a three-fold promise introduced by a solemn declaration: “I tell you the truth….” Those who leave family, friends, etc. for Jesus and the gospel will not fail to receive (1) a hundredfold what he has lost (in the new community of faith); (2) to suffer persecutions, and (3) to have eternal life in the age to come.¹⁰ The timing on the giving of reward and persecution is in the hands of the Lord.

Mark 10:28 Peter began to speak to him, “Look, we have left everything to follow you!” 10:29 Jesus said, “I tell you the truth, there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 10:30 who will not receive in this age a hundred times as much—homes, brothers, sisters, mothers, children, fields, all with persecutions—and in the age to come, eternal life. 10:31 But many who are first will be last, and the last first.”

3B. Discipleship as a Call to “Make Disciples”

The idea that Jesus was calling the disciples to himself for a special purpose is evident in his initial call. He summoned his disciples saying, “Come follow me, and I will make you fishers of men” (Matt 4:19; Mark 1:17).¹¹ This initial comment about reaching men was reasserted as a command when the resurrected Lord stood before his disciples in Matthew 28:18-20. Let’s explore that now.

1C. The Text: Matthew 28:18-20

28:18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 28:19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 28:20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.”

2C. The Context: “All Authority in Heaven and Earth”

Jesus exercised absolute authority during his earthly ministry. He raised the dead, judged men and forgave sins. He performed miracles and spoke fresh and binding revelation (24:35). His authority, however, now extends to both heaven and earth, the entire universe (cf. Heb 1:3).¹² He not only rules the earth, but also heaven. He is in control of all things. It is in light of the unlimited exercise of his absolute authority over every person, tribe, nation, and tongue that he commands the disciples to “go and make disciples” (cf. Eph 1:20-23).

3C. The Command: “Therefore, go and make disciples….”

The term “go” does not mean “as you go” but takes with it some of the imperatival force of the main verb “make.” It is subordinate in focus to “make,” but still communicates the command to “go!” The idea of making a disciple is fleshed out more in the idea of teaching them to obey all things Jesus commanded. We are to encourage people to submit to the Lordship of Christ as expressed in his teachings to the disciples and we are to show them what that looks like with our own lives.

4C. The Content: Baptizing and Teaching

The two participles “baptizing” and “teaching,” while related to the main verb “make,” do not simply convey the idea of means, but rather are intended to show two elements that predominate in the process of carrying out the action of the main verb. In other words, two elements that should characterize the process of making disciples are baptizing and teaching. Disciples are to be baptized into a Trinitarian understanding of God and relationship with him, and they are to be taught to obey implicitly whatever Messiah Jesus has taught us (now preserved in Scripture). As we carry out the task of discipling the nations, the Abrahamic covenant is being fulfilled (Matt 1:1).

5C. The Continuity: “I will be with you….”

In the daunting task of discipling the nations, the disciples needed to know—and so do we—that their (our) risen Lord would be with them. He is in control of the nations and has sent us to them with the message of eternal life. Now, through the strength provided by His indwelling Spirit (Col 1:28-29) we are to encourage them to welcome the kingdom and to live out Jesus’ life, values, and commitments.

IIIA. Summary

Let’s summarize what we’ve been talking about thus far. For our purposes, then, a “disciple of Christ” is someone who has been called first to know Christ, then to follow him, and then to make disciples of all nations. That is, in our knowing Christ we are becoming like him—thinking, feeling, and living as he commands. In this spiritual ambience of personal relationship with him, that is, in light of our experience of the kingdom, he summons us to be his disciples. We are to follow him, through thick and through thin, knowing that he is there and that he will reward us in his time; after all, he is the Master. But discipleship not only involves being with him, being like him, and following him, it also means that we make it our goal to disciple others—indeed, every nation under the sun. The Great Commission is not just another good idea—though it is that—it is the church’s marching order. As far as I know, he never communicated another plan.

IVA. Questions for Thought

1. Put into your own words what it means to be a disciple of Christ.

2. Why does Jesus call us to such radical commitment to him?

3. Why is it important to see that our allegiance to Christ must be first, even ahead of the work of discipling others?

4. What is most important to you about discipleship and what are you most reluctant to do? What are you most afraid of?

5. How does the promise of Matthew 11:28-30 and 28:20 help you in your willingness to step out and disciple people?

6. Jesus said that discipling another person means to teach them to obey. Are you exempt from the task of discipling others if you do not have the gift of teaching?

7. Who are some people that you can begin praying for right now? How could God use you to disciple them, working with them for their progress and joy in the faith?

¹ See M. J. Wilkins, “Disciples,” in Dictionary of Jesus and the Gospels, ed. Joel B. Green, Scot McKnight, and I. Howard Marshall (Downers Grove, IL: InterVarsity, 1992), 176. Cf. also K. H. Rengstorf, TDNT, IV: 415-461, s.v. μανθάνω.

² But cf. Codex A, verse 1 of Jeremiah 13:21; 20:11. See BAGD, s.v., μαθητής.

³ John D. Watts, Isaiah 1-33, in The Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, vol. 24 (Dallas: Word, 1985), in loc. (electronic version).

⁴ In this passage Samuel is referred to as the “leader over the prophets” (נִצָּב עֲלֵיהֶם) and in 2 Kings 2:5 Elijah is referred to as Elisha’s “master” (אֲדֹנֶיךָ). Undoubtedly, these texts imply a discipleship relationship of sorts. The fact that Elisha was constantly with his master Elijah, and that he was to carry on the ministry of his master (2 Kings 2:10), is further evidence of this.

⁵ Wilkins, “Disciples,” 176; Rengstorf, s.v. μαθητής.

⁶ The Pharisees were unwilling to accept Jesus’ testimony about himself. He had no authority in their minds, whereas they regarded themselves as the official interpreters of Moses upon whom the life of the nation had been built. The implication in their argument is that they are vitally connected to the tradition of interpretation of the Mosaic Law and Jesus is not. He, therefore, has never heard God speak. In their use of the term “disciple,” the Pharisees are not altogether different than Socrates (469-399 BCE) who has been called the disciple of Homer. Formally the Pharisees had never met Moses, and Socrates had never met Homer (if the latter ever existed at all), yet through the Law the Pharisees claimed to follow Moses.

⁷ These schools were developed primarily, but not exclusively, in and around Jerusalem. Classes were held in the synagogue and taught by a scribe or h£azzan (in poorer communities). The emphasis was on reading the Hebrew Scriptures, as well as learning and memorizing the Torah. Secondary schools seemed to have developed by the second century. They focused more on learning oral law, i.e., the traditions of interpretations. See Everett Ferguson, Backgrounds of Early Christianity, 2^nd ed. (Grand Rapids: Eerdmans, 1993), 102-103.

⁸ See D. F. Watson, “Education: Jewish and Greco-Roman,” in Dictionary of New Testament Background, ed. Craig A. Evans and Stanley E. Porter (Downers Grove, IL: InterVarsity, 2000), 308-313; Emil Schürer, The History of the Jewish People in the Age of Jesus Christ, revised and edited by Geza Vermes, Fergus Millar and Matthew Black (Edinburgh: T & T Clark, 1979), 415-22.

⁹ Often using the Torah and entire Old Testament.

¹⁰ See William L. Lane, Mark, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids: Eerdmans, 1974), 371-73.

¹¹ Recall too that this call comes ultimately in the context of Jesus’ proclamation of the advent of the kingdom of God. Thus the call to discipleship comes in the context of the expansion of the kingdom as directed by the Lord.

¹² D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids: Zondervan, 1984), 594-99. There may be an allusion to Daniel 7:14 in this text. See Ulrich Luz, The Theology of the Gospel of Matthew, New Testament Theology, trans. J. Bradford Robinson, ed. James D. G. Dunn (Cambridge: CUP, 1995), 138-41.

In the first lecture we defined what it means to be a disciple of Christ. We discovered that the idea of discipleship involves understanding both its theological context as well as its relational context. So, in lecture two, we explored the broad theological and scriptural context for Christ’s mandate to make disciples. We learned that from the very beginning it has been God’s plan to secure a people for himself and recreate them in Christ’s image. According to his covenantal promises, he has done just that and continues to do just that today. As we disciple people we participate in his great plan. But there is another context in which to look at this process of discipleship and disciplemaking. It is the relational context. I want to stress relationships because so often this is neglected in favor of stressing the legitimate demands of discipleship. When we stress the demands of discipleship apart from good relationships we often reduce it to nothing more than human effort and following rules. The theological context gives us a mental picture of God’s work, while the relational context unveils the personal orientation of discipleship. Christianity is not primarily an ethic, but a relationship—a relationship with God and with our fellow man.

IA. The Relational Context: The Greatest Commandments

1B. The Greatest Commandments

Mark 12:28 Now one of the experts in the law came and heard them debating. When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” 12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 12:31 The second is: ‘Love your neighbor as yourself.’ There is no other commandment greater than these.”

2B. Discipleship and Love for God

We have seen in lecture one that Christian discipleship involves the idea of complete and unreserved dedication to Christ, his will, work, and ways. This, of course, is consonant with the Great commandment to love God with all our heart, soul, mind, and strength. We must put discipleship together with the greatest commandment to love God with all our heart, soul, mind, and strength. They are essentially one and the same. Discipleship is a relational affair, from beginning to end. It is not Stoic dedication, or mere commitment to a certain morality—no matter how exalted or sublime. We need to experience Christ firsthand, abide in Him continually, and teach our disciples that this is the essence of the Christian life. In this way they will be somewhat freer to be in a healthier relationship with you—as a discipler; there will be interdependence, not co-dependence. This leads me to the second and closely related commandment.

3B. Discipleship, Different People, and Love for Our Neighbor

The second commandment is related linguistically to the first through the use of the term “love.” Conceptually, however, the first logically gives rise to the second when properly understood and obeyed; those who love God also love their neighbor. You cannot claim to love God and at the same time hate your neighbor. John also relates the two commandments. He says, “For anyone who does not love his brother whom he can see, cannot love God whom he has not seen” (cf. 1 John 4:20). But sometimes it is hard to love people, especially when they’re different in some way from us. What it means to be human has never changed and is the same for all human beings who have ever lived. But, while people are essentially the same, they differ in many ways relating to tastes, habits, ideas, approaches to problems, dispositions, backgrounds, knowledge, etc. The discipler must appreciate this, realizing that God has called him/her to love all men and to allow them sanctified differences.

Therefore, the goal in discipleship is not uniformity, but rather conformity to the image of Christ and harmony in the body of Christ. It involves a lively, redeemed diversity, not a dead, monolithic sameness. The gospel does not confine, per se; it liberates people, to feel, think, and act along Christ-like lines. Just as there is diversity and unity in the Godhead, so there should be diversity and unity among those who claim to belong to this God. Please appreciate this, but do not think, therefore, because people are different in many ways, that some can be discipled and some cannot. All can and must be his disciples.

1C. Relationships with Brothers and Sisters in the Christian Community

1D. Seek Unity—Ephesians 4:1-6

4:1 I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called, 4:2 with all humility and gentleness, with patience, bearing with one another in love, 4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling, 4:5 one Lord, one faith, one baptism, 4:6 one God and Father of all, who is over all and through all and in all.

In the letter to the Ephesians the apostle is thinking, not just about the church in Ephesus, but the worldwide church, or the church universal. He thinks of the churches in Rome, throughout Asia Minor, Palestine, etc. as really comprising one church, not many disparate churches.

A good disciplemaker humbly recognizes that he is part of Christ’s body. He strives to maintain unity in the body and encourages his disciples to that end. He is not off, over in a corner somewhere, “doing his own thing” and criticizing the rest of the body. Rather, he seeks to live out the unity produced by the Spirit. He is trying to develop disciples who contribute to unity, peace, and the growth of the body rather than those who tear it apart. There is no room for evil competition in the process of making disciples (cf. Phil 2:3-4).

2D. Celebrate Diversity—Ephesians 4:7

4:7 But to each one of us grace was given according to the measure of the gift of Christ… 4:11 It was he who gave some as apostles, some as prophets, some as evangelists, and some to be pastors and teachers, 4:12 to equip the saints for the work of ministry, that is, to build up the body of Christ…

In the midst of striving for unity and peace in the body of Christ, comes the corresponding need to recognize the natural and Spirit sponsored differences that exist among the people of God. The Palestinian Christians had a different outlook from the Asian Christians. This is readably discernible from the pages of the New Testament (cf. Acts 15). We must realize that people are different and come to the table with different perspectives. Someone with the gift of mercy discipling another with the gift of administration will need to recognize and appreciate the differences if they are to be successful together. This, of course, does not involve condoning obvious or blatant sin, but people’s gifts, temperaments, and abilities all affect their learning of discipleship. Give them room to grow.

3D. Celebrate Diversity—1 Corinthians 12:4-7, 11

12:4 Now there are different gifts, but the same Spirit. 12:5 And there are different ministries, but the same Lord. 12:6 And there are different results, but the same God who produces all of them in everyone. 12:7 To each person the manifestation of the Spirit is given for the benefit of all… 12:11 It is one and the same Spirit, distributing to each person as he decides, who produces all these things.

We will talk later about the relationship of the gifts to discipleship, but again, suffice it to say here that people and their Spirit given gifts come in all shapes and sizes. But it is important to note that a person’s gift(s) has been given to them by the Spirit for the common good. Whether we appreciate them or not, the Spirit has gifted them for our good. We need to remember that. So, just as there is diversity in the God-head, so there will be diversity in any community he establishes. But this is for the growth of the community.

4D. The Twelve Apostles

Jesus chose twelve very diverse men. I wonder how Matthew and Simon got along? The former was a tax-collector, the latter, probably a zealot. Peter was headstrong and daring, Thomas was probably strong at times, but could be quite reserved and doubting. Some, like James and Thaddaeus, may have frustrated Peter’s compulsive tendencies with their willingness to fade into the background and apparently do little. Then there was Judas, whose cunning deceit allowed his growing greed to go undetected by everyone (except Jesus) until the very end. Further, in Marks’s gospel, the disciples are not pictured in a favorable light, never really understanding what Jesus was about. They were a diverse and difficult lot, to say the least. Yet Jesus could rally them together for ministry. Try that on for size.

2C. Relationships with People in the Larger Non-Christian Community

Jesus called twelve men to come and follow him. He promised that he would make them “fishers of men.” Thus, the call on their lives was lived out in the context of a mission to the lost. Our discipling of other people should also be done in the context of a ministry to the lost. We are to help our people live as light in a dark world—upright and loving in a fallen and ugly world—and as those committed to manifesting the glory of their Father in heaven, by perseverance in works. Generally speaking, and there are exceptions, our disciples are to maintain their relationships with their pre-conversion friends who do not know the Lord (in the hope of loving them and leading them to Christ).

1D. Matthew 4:19

“Come, follow me,” Jesus said, “and I will make you fishers of men.”

2D. Matthew 5:13-16

5:13 “You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 5:14 You are the light of the world. A city located on a hill cannot be hidden. 5:15 People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. 5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

3D. Colossians 4:5-6

4:5 Conduct yourselves with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

4D. Titus 3:8

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

IIA. Summary

So discipleship involves being unreservedly committed to Christ. It is lived out in the context of a relationship with God and with our fellow man. Understanding this is key to growing as a disciple and discipling others as well. The process of discipleship is not like making hamburgers at McDonalds; we are not trying to make each person the same. Rather, we value and appreciate the differences people bring to the process and we celebrate God-ordained uniqueness. In saying this, however, we are not encouraging sinful habits which clearly violate the standard of holiness laid out for us in His Word and bring swift division into Christ’s body. But we are, instead, attempting to produce genuine unity in a context of a rich and necessary diversity.

We will try to flesh this principle out in all that remains in this course; we will keep the following material relationally oriented. Relationships are key. They are the ambience in which all the formal training of another disciple takes place. If relationships are strained, your effectiveness as a discipler is minimized.

IIIA. Questions for Thought

1. Why is it important when talking about discipleship and discipling another to keep in mind the primacy of relationships over tasks, no matter how beneficial and necessary the tasks are? At what point do you decide that a task must be done whether another person agrees or not?

2. How will you approach your disciple(s) when they do certain things that irritate you or don’t do certain things the way you taught them or the way you think they should be done (e.g., prayer)?

3. Take some time to meditate on Ephesians 4:1-6 and 1 Cor 12:4-7. What are some principles the Lord has impressed on you as you worked your way through these important passages?

4. When we think about discipleship, we often think primarily of one person helping another person. And this is good. But, according to Ephesians 4:1-6 and 1 Corinthians 12:4-7, what is the larger context in which we experience discipleship? How important is this larger context? (cf. 2 Tim 2:2)

5. How important do you think it is to consistently have your disciples relate well to the rest of the body of Christ? How will you help them if they are struggling in their relationships with other Christians?

6. Discipleship not only entails relating to Christians in the church, but also Christians relating to those in the world (We will talk about the Christian’s relationship to the world more in later lectures). According to Matthew 5:16 and Titus 3:8 what is key in our relationship to our friends in the world?

7. According to Matthew 5:13-15, what does it mean to be the salt of the earth? The light of the world?

8. In Colossians 4:5-6 Paul talks about relating to those in the world. What do you think it means to conduct yourself with wisdom toward outsiders? To make the most of every opportunity? Why is our speech so important?

IA. Basic Theology: A Biblical Framework for Christlikeness

1B. Salvation

Salvation, broadly conceived, is a Trinitarian work. The Father chose certain ones in eternity past, the Son died for them, and the Holy Spirit now personally applies the benefits of Christ’s death to those whom the Father has chosen (Eph 1:3-14). Salvation, therefore, involves being brought from sin, death, and certain judgment, into mercy, grace, and an eternal relationship with God through the Son in the power and personalized ministry of the Holy Spirit. It is totally and completely a work of God’s grace from beginning to end. His wrath is satiated in the death of His Son and he is free to love and embrace the sinner, justifying him/her according to Christ’s atoning merits and not by any works, religious or otherwise, done by the sinner. The human response to what God has done is called conversion, where the sinner repents from sin and turns to God in faith. Even this decision—since all men are dead in sin and cannot under their own guidance or locomotion turn in repentance to God—is motivated, guided, and brought to fruition by the convicting and regenerating work of the Holy Spirit (Ephesians 2:8-9; Titus 3:5).

To the disciplemaker there is no greater message in all the universe. There is joy in meditating on God’s gracious saving work in Christ and we are blessed when we emphasize this truth to those we disciple; we are wise to encourage them to prayerfully think long and hard about it as well. Conversely, we invite God’s judgment should we depart or teach others to depart from the message of his grace (Gal 1:6ff).

Finally, the work of salvation is both a past, present, and future work: We were saved, are being saved, and someday will be saved. What we mean is that when we were received by the Father at conversion, we were declared free from the penalty of sin. At the present time in our Christian experience we are being set free from the power of sin, and someday, when we join our great God in eternal bliss, we will be free from even the presence of sin. When the future becomes the present we will know God in ways we can only dream of now (1 Cor 2:9). It may be winter now, but Christmas is coming!

The present experience of our Christian life is called sanctification; we are being progressively transformed into to the image of Christ, in the here and now. The process is carried on by the Spirit (2 Cor 3:18) and our responsibility is to cooperate with the Spirit in his work. This is an exciting prospect for it means that we can count on the Spirit, as did the apostle Paul, when we’re working with people. He will lead them into the truth and into the life of discipleship. We are to co-labor with Him as He works out his plan in the life of each believer.

Let’s turn now to get the big picture of the doctrine of salvation.

1C. The Panorama of the Plan

The plan of God to save people began in eternity past, is carried out in history, and will someday culminate in glorification for believers. Romans 8:30 gives us this panoramic view of salvation throughout eternity and time.

Romans 8:30 And those God predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

2C. Unconditional Election (predestination)

The doctrine of unconditional election refers to God’s sovereign and free choice—in eternity past and according to his good pleasure—of certain persons to salvation and eternal glory on the basis of no foreseen merit in them. The end result is that they should praise him for his condescension, mercy, and power.

Ephesians 1:4 For he lovingly chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight.

3C. Effective or Special Calling

Special calling refers to an act of God the Father whereby he efficaciously summons people to himself through the human proclamation of the gospel. It is 100% effective with respect to those whom the Father has chosen for salvation. Those whom he has not chosen hear the gospel with their ears, perhaps, but it is accompanied by no internal conviction wrought by the Spirit. They cannot understand or “welcome” that which is being taught to them (1 Cor 2:14).

1 Corinthians 1:9 God, who has called us into fellowship with His son Jesus Christ our Lord is faithful.

4C. Regeneration—Titus 3:5

Regeneration is a secret act of God—and done totally by him—whereby he implants spiritual life in us.

Titus 3:5 He saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit…

5C. Repentance—Luke 24:46-47

Biblical repentance involves an understanding of the “wrongness” of my sin, an emotional sorrow for it, and a turning from it with the conviction never to return, but instead to submit to the Lordship of Christ (Luke 24:46-47; Acts 3:19; 5:39; 17:30). It is a process that continues throughout all of my Christian life (Rev 3:19).

Luke 24:46 “Thus it stands written that the Messiah would suffer and would rise from the dead on the third day, 24:47 and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem.

6C. Faith—John 3:16

Biblical faith involves three related elements: knowledge, agreement, and personal trust. We must understand the gospel, agree with it, and personally trust in Christ. Anything short of this is not genuine or saving faith. As far as it depends upon us, we ought to ensure that those whom we disciple understand what faith is, not confusing it with mere assent to a creed, or attendance at a certain kind of church. Rather, we want our folks to understand that they must personally commit themselves to Christ himself, having understood his promise of pardoning all who come. As with repentance, so also faith must be exercised and continue to grow our whole lives (Heb 11:6).

John 3:16 For this is the way God loved the world: he gave his one and only Son that everyone who believes in him should not perish but have eternal life.

7C. Union with Christ

Union with Christ is a favorite expression used by the apostle Paul to describe the many facets of our relationship to Christ and the blessings we have received as a result of being chosen “in Him” (Eph 1:3-4). It relates to our new sphere of existence “in Him” where righteousness, life, and peace reign and is to be seen over against our old mode of existence in Adam where sin, death, and judgment went unchecked (Rom 6:1-11). We now live, move, and breathe in Christ and he lives in us through his Holy Spirit (John 14:23; 15:26; Rom 8:9).

Ephesians 2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ—by grace you are saved!—2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

8C. Justification—Romans 5:1

Justification is an instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and (2) declares us legally righteous in his sight.¹³

3:21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed—3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified freely by his grace through the redemption that is in Christ Jesus.

9C. Adoption

Adoption is the act whereby God, having chose us in Christ and justified us by faith—even when we were by nature children of wrath—now considers us as one of his family. This includes privileges of access to God, his loving fatherly presence and help, his discipline for sin and his “presence in blessing” throughout eternity.

Galatians 4:4 But when the appropriate time had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!” 4:7 So you are no longer a slave but a son, and if you are a son, then you are also an heir through God.

10C. Sanctification

Sanctification is the ongoing process of being progressively set free from sin and living to God’s glory in greater degrees of Christlikeness. It refers to growing in holiness and therefore intimacy with, and usefulness to, the Lord (cf. 2 Tim 2:20-21). There are three stages to sanctification. Positional, which occurs at the moment of salvation (involving justification); practical which is ongoing until death, and perfect (glorification), which occurs at death (1 Cor 6:11; Acts 20:32; Rom 6:12-13; 2 Cor 7:1; 1 Thess 5:23; Heb 12:14).

Philippians 2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, 2:13 for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God.

11C. Perseverance—John 10:28-30

The doctrine of the perseverance of the saints means that all those who are truly believers and indwelt by the Spirit of God will by God’s power persevere in the Christian life until their death and that only those who do persevere are truly born again.

John 10:28 I give them eternal life, and they will never perish; no one will snatch them from my hand. 10:29 My Father who has given them to me is greater than all, and no one can snatch them from my Father’s hand. 10:30 The Father and I are one.”

12C. Glorification—Romans 8:23

Glorification is the final step in the outworking of God’s plan of saving us in which, at his coming, he gives us (every saint who has ever lived) our resurrected bodies and we are like him in untainted holiness (1 John 3:2-3).

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies.

2B. The Church

The one, holy, catholic, and apostolic church is the community of those who are saved according to the gracious purposes of the Father, through the merits of Son and His work, in the power and personal ministry of the Spirit. The church is holy in that it possesses the Holy Spirit and human in that it is made up of redeemed human beings. Thus there are many local churches, but there is one universal or catholic church which can flow into any culture, yet at the same time stand opposed to the those elements in culture that repudiate God. The church is apostolic in that it stands on, and adheres to, the inscripturated apostolic interpretation of Christ and his work and also in the sense that it is sent into the world as witness to God’s saving work. In general, there are numerous metaphors in scripture which describe the church. It is known as the body of Christ, the bride of Christ, the Vine and the branches, Shepherd and the flock, cornerstone and the building, a holy priesthood, a father and his family, etc.

The church comes into existence through the preaching of the gospel and God’s calling of people from darkness to light (Col 1:7, 13-14). The church is His idea and he will ensure her victory over all the forces of evil. Indeed, the gates of hell will not overcome her. Though the church is not the kingdom of God, the kingdom of God, i.e., God’s kingly reign, gives rise to the church and the church in turn witnesses to the power and glory of that kingdom.

1C. A People from All Nations—Romans 9:23-26

9:23 And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory— 9:24 even us, whom he has called, not only from the Jews but also from the Gentiles? 9:25 As he also says in Hosea: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” 9:26 “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”

2C. Baptized into One Body—1 Corinthians 12:13

For by one Spirit we were all baptized into one body. Whether we are Jews or Greeks or slaves or free we were all made to drink of the one Spirit.

3C. Gifting for Ministry—Ephesians 4:11-12

4:11 It was he who gave some as apostles, some as prophets, some as evangelists, and some to be pastors and teachers, 4:12 to equip the saints for the work of ministry, that is, to build up the body of Christ…

4C. Baptism—Acts 10:48

10:48 So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days.

5C. The Lord’s Supper—1 Corinthians 11:23-25

11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, 11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.”

6C. The Worship of God—Romans 12:1

12:1 Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your spiritual act of worship.

7C. Mission to the World—Acts 1:8

1:8 But you will receive power when the Holy Spirit has come on you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.”

3B. The Enemy

1C. Christ, the Cross, and Satan’s Demise—John 12:31

12:31 Now is the judgment of this world; now the ruler of this world will be driven out.

2C. The Devil’s Works: Destroyed—1 John 3:8

3:8 The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil.

3C. Spiritual Warfare—Ephesians 6:12-18

6:12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world-rulers of this darkness, against the spiritual forces of evil in the heavens. 6:13 For this reason, take up the full armor of God so that you may be able to stand your ground on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening the belt of truth around your waist, by putting on the breastplate of righteousness, 6:15 by fitting your feet with the preparation that comes from the good news of peace, 6:16 and in all of this, by taking up the shield of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation and the sword of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints.

4C. Be Prepared for Battle—1 Peter 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. 5:9 Resist him, strong in your faith…

5C. Resist the Devil and Draw Near to God—James 4:7-8

4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded.

4B. The End

1C. Personal Eschatology

1D. Death for All

Hebrews 9:27 And just as people are appointed to die once, and then to face judgment…

2D. The Intermediate State

2 Corinthians 5:8 Thus we (i.e., Christians) are full of courage and would prefer to be away from the body and at home with the Lord.

The intermediate state for unbelievers, i.e., what happens to them after death, seems to involve conscious punishment in Hades where they await a future, bodily resurrection to eternal punishment in Hell, the final place of the Devil, his angels, and the wicked (Matthew 25:41; Luke 16:19-31; 2 Thess 1:8-9).

2C. Corporate Eschatology

1D. The Second Coming

Acts 1:11 “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven.”

Matthew 24:30 “Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of heaven with power and great glory.

2D. Resurrection for All

John 5:28 “Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice 5:29 and will come out—the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation.

3D. Judgment for All: Eternal Consequences

Matthew 25:31 “When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world… 25:41 “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! …25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

4D. The Millennium

Revelation 20:4 …They came to life and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) This is the first resurrection. 20:6 Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

5D. The Eternal State

Revelation 21:3 And I heard a loud voice from the throne saying: “Look! The residence of God is among men and women. He will live among them, and they will be his people, and God himself will be with them as their God. 21:4 He will wipe away every tear from their eyes, and death will not exist any more—or mourning, or crying, or pain; the former things have ceased to exist.”

IIA. Summary

In lectures four and five we dealt with some basic beliefs and doctrinal knowledge each disciplemaker and disciple should possess. We started with our understanding of God and then moved to the Bible and Man. In this lecture we discussed Salvation, the Church, Spiritual Warfare, and End Times. It is important to possess this Biblical or Christian “worldview” because our goal is not to make disciples that look like us, per se, but those who look, feel, and act like Christ. These are truths by which we can evaluate our practice of discipleship. For example, if we realize that in our discipleship plan we are simply not using Scripture very much or helping our friends “get into” the Bible in a responsible and meaningful way, then to that degree we are falling short, as it were, of Christ’s standard for us (Matt 13:52; Acts 2:42). We know that we must do something about that. Or, if someone feels that involvement with other Christians, i.e. church, is not that important, we can see from this brief Biblical overview that such reasoning is not from the Lord and therefore not correct or helpful.. With patience and love we can confidently move them in the direction of thinking about their need for fellowship, both to receive from others and to contribute to others’ lives.

IIIA. Questions for Thought

1. Do you see the train of thought in the section on salvation? Why is it important to have this “bird’s eye-view” of God’s plan of salvation? Why would Paul tell us that?

2. How does “justification” help with feelings of insecurity and unbelief regarding the struggle that God can use you? How do the other areas of salvation relate to discipleship?

3. We will deal with the doctrine of the spiritual life in the next couple of lectures. For the meantime, however, how does the doctrine of perseverance relate to discipleship?

4. How do spiritual gifts relate to discipling another? What if the person you’re helping is spiritually gifted in an area in which you as a disciplemaker are not?

5. How does the Devil relate to the task of making disciples?

6. How will you help your disciples get a balanced, biblical, and spiritually realistic view in this area?

7. Someday we will all die. How does this relate to discipleship and helping others to love God and people? What about rewards?

¹³ Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994), 723.

IA. The Concept of Virtue

1B. A Definition of Virtue

The term “virtue” in Greek often refers to “moral excellence” and “goodness.” Arthur F. Holmes describes “virtues” in the following way:

A virtue is a right inner disposition, and a disposition is a tendency to act in certain ways. Disposition is more basic, lasting and pervasive than the particular motive or intention behind a certain action. It differs from a sudden impulse in being a settled habit of mind, an internalized and often reflective trait. Virtues are general character traits that provide inner sanctions on our particular motives, intentions and outward conduct.¹⁶

There are many key ideas in this definition, but for our purposes here I want to focus on two. First, a virtue is a tendency, stemming from who you are at your core level, to act in certain ways. Second, it is not simply, therefore, an impulse, good or bad, but rather a settled habit of mind. Third, it has a function of providing judgment on motives and outward actions. Virtues, then, relate to who we are as people; our character.

2B. Virtue in Greek Thought

Plato’s concept of moral virtue or excellence (ἀρετή) centered on four inherent virtues: wisdom, courage, temperance, and justice. Garcia comments:

In Plato’s Republic, Socrates explains them through a doctrine of the three parts of the soul, suggesting that a person is prudent when knowledge of how to live (wisdom) informs her reason, courageous when informed reason governs her capacity for wrath, temperate when it also governs her appetites, and just when each part performs its proper tasks with informed reason in control.¹⁷

Aristotle added to this number and taught that such virtues were learned. The Stoics generally agreed with Plato. The Septuagint and the New Testament do not appear to use the word ἀρετή in the same way.¹⁸ Augustine was apparently the first one who began in earnest to bring Greek thought into theology and baptize it for Christian use.¹⁹ He developed the concept of the four virtues in relation to loving God and he added to them—and explained them—in light of the “theological” virtues of faith, hope, and love. For him the virtues were firstly theocentric, not anthropocentric.

3B. Relevant New Testament Passages Using the Term ἀρετή ²⁰

1C. Philippians 4:8

Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.²¹

2C. 2 Peter 1:3-5

1:3 I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. 1:4 Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. 1:5 For this very reason, make every effort to add to your faith excellence, to excellence, knowledge…

IIA. Two Overarching Christian Virtues

The two central attributes of God are his holiness (expressed in his justice) and his love. These two characteristics, then, should characterize those who claim to believe in Him and follow Christ.

1B. Holiness (Righteousness/Justice/Goodness)

God is holy in the sense that he is both unique, i.e., there is no one else like him, and he is completely free of evil and infinitely good. From this character flows his righteousness wherein he always acts consistently with his moral nature (i.e., his holiness). He never breaks the standard of his own holy Law. Finally, he is just and his justice requires that all men live in accordance with the Law which he established. Thus, holiness, righteousness and justice—in a “creaturely” and derivative sense—should characterize the Christian’s disposition: “Be holy as I am holy,” says Peter, quoting the Old Testament (1 Peter 1:15-16). The one who claims to follow Jesus must be constantly growing in holiness, righteousness, and justice. The disposition of justice and goodness must permeate all other moral attributes, such as joy, conscientiousness, faithfulness, peace, kindness, gentleness; thus, I must be mixed with love, i.e., the best interests of the people involved. For example, gentleness is not a very admirable trait if it stems from a heart seeking immoral things. But if holiness and justice are its origin and permeate its presence, it is a beautiful thing. It is Christlikeness in action.

2B. Love

God is love (1 John 4:8, 16). The Bible preaches this message both by explicit and implicit means, through direct statement and a plethora of examples. Indeed, the cross of Christ demonstrates once and for all that God loves people (John 3:16). Love is at the very heart of God and motivates him to seek the welfare of lost and rebellious sinners. Love acts with the interests of others at heart. And it is precisely at this point that one must see it as needing: (1) holiness lest it go astray in determining what is best for someone and, (2) wisdom to know when and how to carry out the best actions. Thus, in Christian ethics, love is to be permeated with holiness and holiness with love and they find their fullest expression according to the wisdom that God gives us (e.g., Col 1:9-10). Holiness keeps love from turning into idolatry and codependence and love keeps holiness from turning into an aloof, austere judgmentalism. Holy love, therefore, must characterize the Christian who claims to be a disciple of Christ. We also aim to see it developed in the people God uses us to help. Finally, and just by way of note, the NT idea of love as oriented toward sacrifice for others is not really found among the pagans, but is a distinctively Christian development.

So holiness and love, that to which we have been chosen and called by God—the two overarching virtues—must undergird all other virtues giving them their motive and fire, contours, mode of operation, and goals.

IIIA. A Triad of Theological Virtues: Faith, Hope, and Love

The theological virtues are so-named because they relate primarily to the inner disposition of the heart toward God. But, of course, they are also intimately connected to and find their expression in our relationships with others (1 Cor 13:1-13). Faith in Christ gives rise to love for others and both of them are animated and strengthened by the hope we have in Christ (Col 1:4-5).

1B. Passages with All Three Mentioned

1C. 1 Corinthians 13:13

And now these three remain: faith, hope, and love. But the greatest of these is love.

2C. 1 Thessalonians 1:3

1:3 because we recall in the presence of our God and Father your work of faith and labor of love and endurance of hope in our Lord Jesus Christ.

3C. Galatians 5:5-6

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness. 5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight—the only thing that matters is faith working through love.

4C. Colossians 1:4-5

1:4 since we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen from the hope laid up for you in heaven, which you have heard about in the message of truth, the gospel.

2B. Passages on Faith, Hope, and Love

1C. Faith

1D. Romans 4:20-21

4:20 He did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was fully convinced that what God promised he was also able to do.

2D. Hebrews 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

3C. Hope

1D. Romans 5:5

5:5 And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.

2D. Galatians 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

4C. Love

1D. 1 Corinthians 13:4-6

13:4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. 13:5 It is not rude, it is not self-serving, it is not easily angered, or resentful. 13:6 It is not glad about injustice, but rejoices in the truth. 13:7 It bears all things, believes all things, hopes all things, endures all things.

2D. 1 Peter 1:22-23

1:22 You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart.

3B. The Theological Context of the Christian Virtues: God and His Work

Many of the Greeks including Aristotle and the Stoics argued that moral virtue was developed according to human achievement and that the goal in mind was personal happiness.²² Others argued that moral virtue was inherent, the natural disposition of the soul. But both of these ideas, while sharing some similarities with Christianity, are in fact at odds with Christianity’s essential ethical orientation. The “virtues” which the NT espouses have God’s character as their source, the Spirit as their efficient cause in the believer, Christ as their model, and love as their goal. They are developed in the context of the spiritual life as chapter 6 explained. They are certainly not inherent and they can be learned, but not apart from Christ.

4B. The Relational Context

The Christian virtues of faith, hope, love, wisdom, temperance, joy, courage, faithfulness, peace, and whatever other virtue there is, are learned in relationships with God (and the circumstances he brings into our lives) and others. By their very nature Christian virtues are relational; they cannot be learned in a vacuum. We learn to trust God deeper by joyfully going through the trials of life; wisdom by dealing with difficult people, courage by facing dangerous circumstances and people, faithfulness by constancy in promise keeping, patience by restraining anger, and humility by serving others. God has called us both into his body and to be salt and light in the world; he has called us into an interesting set of relationships which he uses and will always use to grow us. Personal discipleship of another person is one particular kind of relationship in which dispositions of faithfulness, gentleness, truth telling, patience, courage, etc should be esteemed and encouraged.

VA. Other Specific Christ-Like Virtues

1B. Wisdom and Discernment

Wisdom is the virtue of discerning the true nature of people and circumstance, how these relate to the salvation Christ offers, and therefore what to do in any situation. It is given by God himself, acquired through the word and prayer, and serious reflection and seeking over time. Christ himself is said to be the very wisdom of God, in that he is God’s solution to the problem of sin and the Christian is commanded to ask for wisdom (James 1:5) realizing that all wisdom from God is more ethical in nature than it is speculative (Matthew 11:29; James 3:17-18). Wisdom is applied holiness and love.

1C. Philippians 1:9-11

1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ, 1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

2C. Proverbs 2:1-10

2:1 My child, if you receive my words, and store up my commands within you, 2:2 by making your ear attentive to wisdom, and by turning your heart to understanding, 2:3 indeed, if you call out for understanding, and raise your voice for understanding, 2:4 if you seek it like silver, and search for it like hidden treasure, 2:5 then you will understand how to fear the Lord, and you will discover knowledge about God. 2:6 For the Lord gives wisdom, and from his mouth comes knowledge and understanding. 2:7 He stores up effective counsel for the upright, and is like a shield for those who live with integrity, 2:8 to guard the paths of the righteous and to protect the way of his pious ones. 2:9 Then you will understand righteousness and justice and equity—every good way. 2:10 For wisdom will enter your heart, and moral knowledge will be attractive to you.

2B. Temperance and Self Control

The Christian virtue of self-control is the consistent ability to say “no” to our appetites and to live in moderation. It is motivated by a desire for single-minded worship of God and holiness (for it helps guard against greed and idolatry—a holiness which itself springs from a love for God and is accompanied by joy, not a hatred for all desire and passion.

1C. Galatians 5:23

5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 5:23 gentleness, and self-control. Against such things there is no law.

2C. 2 Peter 1:5-7

1:5 For this very reason, make every effort to add to your faith excellence, to excellence, knowledge; 1:6 to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; 1:7 to godliness, brotherly affection; to brotherly affection, unselfish love.

3B. Courage

The virtue of courage involves doing difficult and dangerous things in light of keeping God’s word and for the welfare of other people. Thus it is motivated by the realization of God’s holiness, and that I must obey him no matter what, but it is expressed in love toward other people, sometimes whether they receive it as love or not. It is most endangered by the peril of death, but is intimately related to hope—a hope founded on our unbreakable connection to a person who has overcome death.

An example of courage in a discipling relationship is telling the truth in love (Eph 4:15), even when it hurts. It is done out of obedience to God (though it may cost you the relationship with the other person) and for the growth of the other person. Sometimes this expression of courage isn’t well received (Prov 9:8), but sometimes it is (Prov 9:9). Of course, the greatest act of courage was Christ’s obedient death on the cross. There we see courage lived out in obedience to God’s holy demand (Matt 26:42) and for the ultimate welfare of lost sinners. Thus, courage is not foolhardiness and reckless abandon. Rather, courage aims at God’s holiness and the welfare of people, with a full realization of both the actual and potential danger and cost involved.

1C. Joshua 1:6-9

1:6 Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them. 1:7 Make sure you are very strong and brave! Carefully obey all the law my servant Moses charged you to keep! Do not swerve from it to the right or the left, so you may be successful in all you do. 1:8 This law scroll must not leave your lips! You must meditate it day and night so you can carefully obey all that is written in it. Then you will prosper and be successful. 1:9 I repeat, be strong and brave! Don’t be afraid and don’t panic, for I, the Lord your God, am with you in all you do.”

2C. John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, but have courage—I have conquered the world.”

3C. 1 Corinthians 16:13

16:13 Stay alert, stand firm in the faith, show courage, be strong.

4B. Faithfulness

Faithfulness often has to do with doing what we say we’re going to do and not doing what we say we don’t do. It is being in practice what we claim to be and it involves doing it over long periods of time. The person who shows up for a meeting on time all semester long is a faithful person. But again, the virtue of faithfulness must be ungirded by holiness and love. Are we faithful at something in an attempt to bring God glory and the greatest good to others, i.e., loving them buy demonstrating long term commitment to them? Or are we faithful only to what we want and striving after that? There is nothing necessarily evil with wanting something, and let’s say, working hard over a long period of time to get it. But what about faithfulness to other people and their legitimate needs?

1C. Galatians 5:22-23

5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 5:23 gentleness, and self-control. Against such things there is no law.

2C. 3 John 1:3

1:3 I was overjoyed when some of the friends arrived and testified to your faithfulness to the truth, namely how you walk in the truth (NRSV).

5B. Peace

Peace as a Christian virtue includes the idea of being at rest and harmony on the inside, irrespective of what’s happening on the outside. It is the opposite of being in turmoil and emotionally upset, and even further, being restless. It is available to those who live a holy and loving life and is centered in the knowledge of God’s sovereignty and faithfulness. It rests on the knowledge of his kind disposition toward us and the truth that we know that he works all things together for our good, according to his predetermined plan to conform us to the image of Christ (Rom 8:28-39). Therefore, we can still have peace—harmony and well-being in our soul—even when we’re suffering in difficult circumstances. We cannot, however, expect God’s peace when we’ve not dealt properly with known sin. And, we must also realize that there are times when he withholds his peace, even after we’ve confessed, in order to deepen our confession and give us more zeal in the mortification of sin (cf. Rom 8:13). From our peace with God we are to exhibit peace with other people. Indeed, as far as it depends on us, we are to be at peace with all men (Rom 12:18; Col 3:15).

Peace, like other virtues, is not an end in itself nor the highest virtue. It is not more important than “truth” rightly understood and held, nor is it more important than “truthfulness.” Thus it too must be informed by God’s holiness and lived out under the watchful eye of genuine love.

1C. John 14:27

14:27 “Peace I leave with you; my peace I give to you; I do not give it to you as the world does. Do not let your hearts be distressed or lacking in courage.

2C. Colossians 3:15

3:15 Let the peace of Christ be in control in your heart, for you were in fact called to this peace, and be thankful.

6B. Gentleness

Gentleness as a Christian virtue is often closely related to kindness and is the opposite of being intrusive and obnoxious. It is exhibited in tenderness, softness, and the conscious exercise of loving caution in dealing with people. It is very concerned about “where other people are at” and seeks to befriend and come along side to help. It is not cowardly, however, but strong and caring. It shares the truth, listens attentively, and asks permission before blindly speaking into someone’s life.

1C. Philippians 4:5

4:5 Let your gentleness be seen by all. The Lord is near!

2C. James 3:13

3:13 Which of you is wise and understanding? By his good conduct he should show his works done in the gentleness that wisdom brings.

VIA. Summary

Christian virtues are settled dispositions that cause us to act in certain ways—ways that are Christ-like. All godly virtues are integrally related to the overarching Christian virtues of holiness and love and are produced by the Spirit as we strive to see them matured in our lives.

VIIA. Questions for Thought

1. What is a virtue? Restate the thoughts in the notes in a different and memorable way.

2. What are the overarching Christian virtues and how do they relate to other virtues. Give some example that explain the connections and relations.

3. How do the virtues relate to knowing God’s will? See Romans 12:1-2.

4. How do the virtues contrast with momentary attitudes, emotions, or responses to situations.

4. Discuss at least three virtues (other than love and holiness) and relate them to corresponding vices. See Galatians 5:16-24 for help.

¹⁶ Ethics: Approving Moral Decisions, Contours of Christian Philosophy, ed. C. Stephen Evans (Downers Grove, IL: InterVarsity, 1984), 116.

¹⁷ Jorge L. A. Garcia, “Cardinal Virtues,” in The Cambridge Dictionary of Philosophy, ed. Robert Audi (Cambridge: CUP, 1995), 103; Plato, Republic, bk. 4.

¹⁸ See O. Bauernfeind, TDNT, I: 457-60. In the LXX the term ἀρετή means “excellence” or “fame.”

¹⁹ See R. H. Mounce, “Cardinal Virtues, Seven,” in Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids: Baker, 1984), 193; W. N. Kerr, “Virtue, Virtues,” in Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids: Baker, 1984), 1146.

²⁰ The only other passage to use the term, besides Philippians 4:8 and 2 Peter 1:3, 5 is 1 Peter 2:9.

²¹ See Gerald F. Hawthorne, Philippians, The Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, vol. 33 (Dallas: Word, 1983), in loc. elec. version. He says, “Very likely Paul, in using this word, had in mind the Stoic sense of “moral excellence or goodness” in spite of the fact that for the Stoic ἀρετή tended to focus attention on the excellence, merits and achievement of mankind rather than upon God’s deeds.”

²² Happiness, in much of Greek ethical thought, however, was understood differently than we think of it today. We think of it primarily as a psychological state of mind. Many Greek philosophers understood it more in line with a deep seated contentment resulting from a life well lived.