In the New Testament (NT), the term disciple (mathetes) appears only in the Gospels and the Acts of the apostles. The Greek mathetes means “one who learns.” The English rendering “disciple” comes from the Latin discipulus, “pupil.” Although mathetes is used for the disciples of John the Baptist (Matt 11:2; Mark 2:18; Luke 11:1; John 1:35) and those of the Pharisees (Matt 22:15-16), the term primarily refers to those who followed Jesus. Jesus is called Teacher or Rabbi (Matt 8:19; John 1:38), and the disciple is the one taught by Jesus. Sometimes mathetes refers either to a large crowd of Jesus’ listeners (Matt 7:28-29; Luke 19:37; John 6:60) or to a smaller group (Matt 5:1b) or the Twelve (Luke 6:13). Although the Synoptic Gospels make the distinction between the Twelve and the disciples who accompanied Jesus, the Gospel of John mentions the Twelve only twice (John 6:67-71; 20:24) and has no list of the Twelve disciples, and does not give any special importance to the number twelve.
All four evangelists highlight a special relationship between Jesus and his disciples. However, they differ in their understanding of what it means to be a disciple of Jesus. In the Gospel of Mark, Jesus demands a radical break with the disciple’s previous life-style or manner of existence (Mark 1:16-20). Discipleship implies a total transformation that enables the disciples to leave behind their parents, occupations and possessions (Mark 1:16-20; 2:14; 10:21). Jesus challenges his listeners: “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mark 8:34). In Luke’s Gospel, Jesus is presented as a prophetic messiah (Luke 4:16-21) and Jesus expects his disciples to become prophets who continue to proclaim God’s reign and become agents of social change. The mission of the disciples is to build a just society where there are no human rights violations, social injustice, political oppression and gender discrimination. In the Gospel of Matthew, Jesus wants his disciples to observe all his teachings (Matt 28:20) and encourages them to be perfect (teleios) as the heavenly Father is perfect (Matt 5:48). Here perfection does not mean flawlessness but wholehearted and undivided commitment to God’s project for humanity. The disciples are called to live by Jesus’ teaching, revealing God’s unconditional love and graciousness. In John’s Gospel, the disciples are those who are born of God and thus filled with the life, graciousness and love of God (John1:12-13.16-17). They are taught by God (John 6:45) and abide in Jesus’ word (John 8:31). Discipleship is a call to abide in God’s love and to love one another as Jesus himself loved humans, unto the point of death (John 15:12-14). This self-sacrificing and wholehearted love for one another is the sign of discipleship (John 13:34-35). The intimate, abiding covenant relationship with God and Jesus empowers the disciples to continue God’s work of creation, liberation and reconciliation (John 14:12; 15:7-8).
In the Acts of the Apostles, mathetes is used to refer to all who belong to the Church (6:1-2; 9:26; 13:52). The Church itself is understood as the community of the disciples of Christ. Discipleship has thus become synonymous with Christian faith in the post-apostolic era. All disciples or Christians are called to the following of Jesus in the service of God’s Kingdom.
In sum, the disciples of Jesus are called to continue the mission of Jesus and to make God’s creative and loving presence visible in the unfolding history of humanity. Inspired by the life and mission of Jesus, guided and empowered by the Holy Spirit (John 14:16-17.26), challenged by the brokenness and contradictions of our times, the disciples are invited to live anew the covenant relationship with God, one another and with the entire creation, and to participate in God’s project of creating “a new heaven and a new earth” (Rev 21:1).
To subscribe to the magazine Contact Us
