By TC Lo (盧天賜); August 18, 2015
“Don’t just be a believer, be a disciple.” We heard this appeal often from the pulpit. I have no doubt that the preacher means well, he wants his congregants not to be just Sunday-only Christians, but committed Christians who live out their lives according to the teachings of Jesus. To this purpose I have no objection with his appeal. My problem is where in the Bible do we see such a clear cut distinction? What requirements do we have to meet in order to be promoted from a believer to a disciple? Can anyone know with certainty what status he or she is currently in? If we cannot answer the above questions (and more of the kind) satisfactorily, the biblical orthodoxy of the statement is being called into question. One may argue that the point of distinction is relative, it becomes even more problematic. A martyr thinks he is well qualified to claim he is a disciple and the rest of us are not. An ordained minister may say he is a disciple and the majority of the laity are not. A deacon may claim he is a disciple and all other church members are not. Without well-defined boundary the distinction or categorization is meaningless.
However, if the motto “Don’t just be a believer, be a disciple” is re-phrased in another way, “Don’t just be a professed believer, be a born-again believer”, then I have no problem.
In the Bible, we find that “believer” and “disciple” are clearly two distinctive terms. How are they differ from one another? Or, are they synonyms? I think research is needed to deepen our understanding. The primary source of my searching is from a book (totally 400 pages including Appendix) written by Michael J. Wilkins entitled “Following the Master—A biblical Theology of Discipleship”. This book is designed as a general introduction to the biblical teaching, theology, and history of the concept of discipleship (p.21). As we learn to follow Jesus more closely, we will in turn be a source of guidance for those whom the Lord sends our way (p.22). So this book does have the Great Commission in view.
The book starts off with the descriptions of “Five Discipleship Models”:
1. Disciples Are Learners
But the Bible uses the Greek term for disciple (mathetes) in a manner different than simply to designate a “learner.” In Acts the term is generally used without any qualifiers simply to designate “Christians.” For example, Acts 11:26 says, “The disciples were called Christians first at Antioch.” The disciples appear to be more than simply learners (pp.26 & 27).
2. Disciples Are Committed Believers
This model suggests that not all men who are saved are disciples although all who are disciples are saved. There are two levels within the church today—disciples and ordinary believers. This model of discipleship is quite wide spread, being found in several different forms: active disciples and ordinary Christians; Spirit-filled disciples and other Christians. This model emphasizes Jesus’ radical challenge to count the cost of discipleship (Luke 14:25-33 and Matthew 19:16-22). Disciples are those who respond to Jesus’ higher spiritual calling to commitment (pp.27-28). This model has problems I just mentioned in my introductory paragraph. Furthermore, Martin Hengel and Kvalbein, Bible scholars say that a two-class distinction of Christians cannot be supported from a biblical concept of discipleship (p. 29).
3. Disciples Are Ministers
This model suggests that a disciple is the believer who has been called out from among lay believers in order to enter into ministry. Discipleship means to be with Jesus in order to learn from him how to serve the crowd, the church (p. 29). This model emphasize a distinction between the clergy and the laity, a hierarchical order within their denominational structure.
4. Disciples Are Converts; Discipleship Comes Later
A disciple is one who has been evangelized and become baptized born-again believers, and the later process of growth is called “perfecting” or growing in grace, or “discipleship.” The Church-growth men (e.g. Donald McGavran and Peter Wagner) hold this view. Making disciples is the right goal of evangelism and missions according to the Great Commission. Once disciples are made, they then begin the lifetime road of discipleship (p. 30). Difficulty with this model: Is it possible to be a disciple without being on the road of discipleship? Is discipling different than discipleship? (p. 31)
5. Disciples Are Converts Who Are in the Process of Discipleship
A disciple is a true believer who enters the life of discipleship at the time of conversion? Discipleship is not a second step in Christian life but rather is synonymous with Christian life. At conversion one becomes a disciple of Jesus, and the process of growth as a Christian is called discipleship. From the beginning, discipleship is involved in what it means to be a Christian.
The author of this book quick to point out that each of these five models displays unique difficulties. The major problems surface when each model attempts to reconcile seemingly contradictory passages. The strength of each discipleship model lies in its emphasis upon a particular type of discipleship teaching. The weakness of each discipleship model lies in its de-emphasis of other types of discipleship teaching (pp. 33-34).
As I look back and reflect what thought that stands out in my mind, I find:
The already and the not yet—if you are a truly born again Christian, you already are disciple, but during this life you are not yet a complete disciple. You will continue to grow and to develop and to become more fully a disciple of Jesus. (p.42).
• Focus too much on “already” — it creates a heavy burden that can result in exclusivism. People become so comfortable with the work of grace God has performed in saving us that we do not heed Jesus’ call to press forward and grow as his disciples (p. 43). We run the risk of communicating that the uncommitted have the option to remain that way if they so desire. It may leads to theological bent toward “non-Lordship Salvation” or easy-believism (p. 44).
• Focus too much on “not yet” — it creates a heavy burden that can result in defeatism (p.43) because we place unrealistic expectation upon the committed one. It may leads to theological bent toward “Lordship Salvation” (p. 44).
I think a proper balance between the “already” and “not yet” may serve as a biblical definition of what disciple is. The implications of this balanced approach to follow the Master will impact significantly our choice of words, our theology, and the practical outworking of our lives (p.43).
If I skip a huge quantity of the “for academic purpose only” stuffs, I come to the author’s final word on the definition of disciple of Jesus Christ:
Disciple is one who has come to Jesus for eternal life, has claimed him as Savior and God, and has embarked upon the life of following him (p. 342).
I think the key phrase is “following him”. In the first century A.D. Jesus of Nazareth called people to follow him on the journey as our Guide, Protector, and Example (p.17).
Note that Wilkins’ book entitled “Following the Master—A biblical Theology of Discipleship” has a subtitle “Discipleship in the Steps of Jesus”. After reading the entire book, I find the subtitle (not shown on the cover but on page 3) is more revealing to bring to light the definition of “disciple” as intended by the author. In short, discipleship is not a state or a movement but a lifelong journey of following Jesus’ steps beginning at conversion.
Acknowledgement:
I thank Pastor Daniel Hui (許如志牧師) for introducing me to this great book.
