The Call of Discipleship

Formerly "Disciples of Yeshua"

Blaine Robison, M.A.

Published 10 June 2019; Revised 1 May 2024

Scripture: Unless otherwise indicated Scripture quotations are taken from the New American Standard Bible (1995 Updated edition). Scripture quotations may be taken from different versions. Click here for abbreviations of Bible versions. Quotations marked with the initials "BR" indicate the translation of the author.

Sources: Bibliographic data for sources cited may be found at the end of the article. Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. Click here for Talmud abbreviations.

Syntax: Unless otherwise noted the meaning of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Explanation of grammatical abbreviations and a pronunciation guide for New Testament Greek may be found here. The numbering system of the Strong's Exhaustive Concordance of the Bible is identified with "SH" (Strong's Hebrew number) and "SG" (Strong's Greek number). Strong's Online.

Special Terms: In order to emphasize the Jewish nature of the apostolic canon and its central figure I use the terms Tanakh (Old Testament), Besekh (New Testament), Torah (Law), Yeshua (Jesus), and Messiah (Christ).

Introduction

Throughout the apostolic narratives the followers of Yeshua are known as "disciples." The English word "disciple" is defined as a pupil or an adherent of the doctrines of another; or a follower of the doctrines of a teacher or a school of thought. Thus, in simple terms a disciple is person devoted to learning from a teacher. This definition fits those who followed Yeshua, because they wanted to learn from him. Yet, those disciples discovered that Yeshua had great expectations of them and this article will explore those expectations.

During the apostolic era disciples were given the name "Christian" (= "Messianic"), a functional synonym of disciple (Acts 11:26). See my article What is a Christian? In the history of Christianity, and certainly in modern times, the name "Christian" has lost its equivalency to "disciple." According to surveys the majority of Americans consider themselves to be Christian, even people who don't attend church regularly. Survey results would be much different if people were asked "Are you a disciple of Jesus?" The label "disciple" is simply not in vogue as a self-description.

Evangelical churches do place emphasis on discipleship and many Christian resources are available on the subject. In churches "discipleship" generally means coaching a new believer in Christian doctrines and the "means of grace," i.e., basic Christian practices, such as confession, repentance, baptism, Bible reading, prayer, public worship, participation in the Lord's Supper, and financial giving. Those practices associated today with discipleship are in reality the beginning stage of spiritual formation (Heb 6:1).

The landmark book Cost of Discipleship by Dietrich Bonhoeffer (1937) demonstrated how much "elementary Christianity" falls short of biblical discipleship. Becoming a disciple is much more than being a believer or a church member. After reviewing the biblical and historical background of the disciple we will consider three aspects of discipleship as represented in the teaching of Yeshua and his apostles.

● The Call

● The Cross

● The Commission

● The Consecration

The Historical Context

Pre-Exile Israel

In the Tanakh there was no teacher-disciple relationship as found in the apostolic narratives. The priest and the prophet did not teach on their own authority. The attendants of Moses and the prophets were not called pupils, but servants (Ex 24:12; Num 11:28; 1Kgs 19:19-21; 2Kgs 4:12; Jer 32:12-13). In the Tanakh the vocabulary of teacher-pupil is bound up with the concept of covenant. God is the Master and Teacher and He instructed Israel in covenantal life (Deut 4:1-14; 14:23; 17:19; 31:12-13).

Within that context priests and Levites were to teach the men of the nation (Lev 10:8-11; Deut 17:8-10) and in turn the fathers would teach their children (Deut 6:7; cf. Mal 4:6). The concept of teacher-disciple has its roots in certain relationships of leaders and prophets and their servants. Joshua served Moses (Ex 24:12; Num 11:28); Elisha served Elijah (1Kgs 19:19-21); Gehazi served Elisha (2Kgs 4:12) and Baruch served Jeremiah (Jer 32:12-13). There were also schools of prophets who learned the word of God from the leading prophets of Israel (1Sam 10:5; 1Kgs 18:4; 20:35; 2Kgs 2:3-7, 15; 4:1, 38; 5:22; 6:1; 9:1).

In the Tanakh two terms derived from the verb lamad, "to teach," are used in reference to a pupil or student. The first term talmid (SH-8527), "a pupil," occurs only in 1Chronicles 25:8 and in the LXX is translated by the participle of manthanō, "one learning." In that context of King David setting apart sons of Asaph and Heman as singers and musicians in worship the talmidim were youthful Levites devoted to learning their assigned roles. The second term limmud (SH-3928), an adjective meaning "taught," occurs three times in the plural and is translated in many English versions with "disciples."

"Bind up the testimony, seal the Torah among my disciples." (Isa 8:16 BR) In the LXX limmud is translated with phoneros, "manifest, shining, visible."

"The Lord GOD [YVHV] has given Me the tongue of disciples, that I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple." (Isa 50:4 NASU)

"And all your sons will be taught of ADONAI and great will be the peace of your sons" (Isa 54:13 BR). This verse has Messianic implication.

Post-Exile Israel

The teacher-disciple relationship originated in the rise of Phariseeism. In the time of Ezra certain men known as Hasidim ("pious ones") organized and separated themselves from the common people for religious devotion. The first mention of the group is in the books of Maccabees where they are described as "a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the Law" (1Macc 2:42; cf. 1Macc 7:13; 2Macc 14:6). The Pharisees (Heb. P'rushim) are known by that name as an organized group from the 2nd c. B.C. The leading Pharisees of the Great Sanhedrin, 200–20 B.C., as well as their successors in following generations, teachers revered for their wisdom, became known by the title of Sage or Rabbi. (See a list of the Jewish Sages here.)

Rabbi-Talmid Relationship

By the first century the pupil of a Torah scholar was regularly referred to by the Hebrew term talmid (Jastrow 1673). Yeshua speaking in Hebrew would have used this term for his followers (cf. Matt 26:18; Mark 14:14; Luke 22:11; John 8:31; 13:35; 15:8 CJB). The authors of the apostolic narratives chose to translate talmid with the Greek term mathētēs, which is derived from manthanō, "to learn." In ancient Greek culture a mathētēs," learner, pupil," might be a student of dancing, the pupil of a philosopher or rhetorician, a student of medicine or an apprentice (LSJ). However, use by the apostles clearly transformed its meaning.

The Torah scholar having superior knowledge and direct access to the Scriptures became a kind of mediator between the talmidim and the Torah. To listen to and learn the Scriptures without the guidance of a teacher was something to be avoided (Berachot 47b). The focus of the talmid was not just on the Torah but all the traditions developed by the Sages (Shabbath 31a). These traditions included theology, customs and laws derived from interpretation of Scripture.

One notable priest advised, "Let your house be a house of meeting for the Sages, and suffer yourself to be covered by the dust of their feet, and drink in their words with thirst" (Avot 1:4). Thus, the Mishnah exhorted, "Appoint for yourself a teacher" (Avot 1:6) and the only task of a talmid was to acquire knowledge from his teacher (Avot 2:8). Learning was determined by the authority of the teacher and his interpretation of Torah, not by individual and personal study of Scripture.

The teacher of talmidim was called Heb. Rabbi ("rah-bee," lit. "My Master," Abodah Zarah 17b), an honorific title of respect derived from Heb. rab, "great, lord, or master" (Jastrow 1442). In the first century the title was used exclusively for Torah scholars (Stern 68). The title "Rabbi" did not become associated with the leader of a local synagogue until medieval times ("Rabbi," JVL). In the Talmud Rabbi is used only of Sages in the land of Israel and the phrase "our rabbis taught" is used frequently in the Talmud to introduce their important sayings. These Sages considered themselves authorities in their own right, having replaced the prophets (Baba Bathra 12a).

NOTE: See Daniel Gruber, Rabbi Akiba's Messiah: The Origins of Rabbinic Authority, Elijah Publishing 1999; also the article "Rabbinic Judaism" at ElijahNet.net.

In ancient times a talmid did not ordinarily enroll as a student with a particular rabbi. When a rabbi could see a promising student as a possible talmid, then the rabbi would himself issue the call (Kasdan 103). Becoming a talmid would radically change a man's life. A talmid had to leave close relatives and friends to be with his rabbi. The rabbi of talmidim was not itinerate. Rather he operated a school which talmidim attended. The most noted Rabbi-teachers of the first century were Hillel and Shammai. The Judean authorities noted that Yeshua and his disciples had not been students at any recognized academy (John 7:15; 9:29; Acts 4:13). In contrast Paul was educated under Gamaliel (Acts 22:3), the grandson of Hillel.

In Jewish culture studying Torah and the traditions of the Sages was as important as honoring one's parents. The rabbi became like a father to the talmid. In fact, the rabbi was to be honored above the talmid's own father. The Mishnah comments that a man's father brought him only into the life of this world, whereas his teacher, who taught him wisdom [i.e., Torah], has brought him into the life of the world to come (Baba Metzia 2:13).

A particular hardship of a married talmid was being away from his wife. Young men attending the rabbinic school, which could begin as early as 15 (Avot 5:21), were commonly single, but since marriage took place at a relatively early age (usually by eighteen) many talmidim had a wife and children. If married, a man needed the permission of his wife to leave home for longer than thirty days to study with a rabbinic teacher (Ketubot 5:6).

The Call

"Come, follow me and I will make you fishers of men." (Matt 4:19 TLV)

Early in his ministry Yeshua called men to be his disciples, i.e. his talmidim. He began with extending the invitation to Andrew, Peter, Philip and Nathanael while in Judea (John 1:35-51). The call of Peter and Andrew, along with the sons of Zebedee (Jacob and John) was later confirmed in Galilee (Matt 4:18-22), which is where Yeshua recruited the rest of the Twelve (Mark 2:14; 3:13-19). There were times when Yeshua invited other men to be his followers (Matt 8:22; 19:21). Even women became his followers (Mark 15:41; Luke 8:1-3; 10:38-42).

Becoming a disciple was more significant than being a believer in Yeshua. The call to follow Yeshua had the straight forward meaning of investing in Yeshua total authority over one's life and granting absolute loyalty to him. The first disciples manifested the expected loyalty by calling Yeshua "Lord" (Grk. kurios; Heb. adôn). In fact, "Lord" is the principal title by which disciples addressed Yeshua during his earthly ministry, over twice as many times as any other title (e.g., Rabbi, Teacher). Their loyalty was manifested by leaving their occupations behind upon his call and then always obeying his specific instructions in any circumstance.

At the root of the term mathētēs is the concept of being a devoted learner. Like the Torah scholars Yeshua had superior knowledge of the Scriptures, but unlike the scribes Yeshua taught as one possessing independent authority (Matt 7:29; Mark 1:22; Luke 4:32; John 3:2). Jews expected the Messiah to function as an authoritative teacher as the Samaritan woman said, "I know that Messiah is coming (the one called Christos); when he comes, he will disclose everything to us" (John 4:25 BR). In his teaching Yeshua never spoke in the name of one of the Sages as commonly occurs in the Talmud. Yeshua never appealed to any other authority other than his Father or the Scriptures.

Unlike the notable rabbinic teachers Yeshua operated no school at a fixed site (Luke 9:58). The focus of his teaching was not academic. His disciples were not required to memorize and repeat unchanged all the sayings of the Sages later recorded in the Tractate Avot ("Fathers"). Yeshua routinely taught the public with parables which conveyed spiritual truth in a memorable and common-sense form. The parable invited the average person to think about serious subjects and then to ask questions that would kindle discovery. The people loved Yeshua's parables.

The apostles and other disciples had the privilege of Yeshua explaining the meaning of the parables as well as the mysteries of God (Matt 13:11; Mark 4:12; Luke 8:10). In addition, Yeshua spent time alone his disciples to exhort them with deep subjects to inspire analytical thinking and spiritual reflection. The sayings of Yeshua were later recorded in the four apostolic narratives of his life with the memory assistance of the Holy Spirit (John 14:26).

Moreover, Yeshua challenged his disciples to "hear" him (Matt 7:24). In Hebrew thought hearing must always lead to doing (Deut 5:1; cf. Jas 1:22). The call to follow Yeshua was a call to obey his commandments (John 14:15), such as found in the Sermon on the Mount (Matt 5−7). Yeshua affirmed the authority of the ethical and moral code of the Torah (Matt 5:19-20), but reminded his disciples of deeper implications of the commandments (e.g., Matt 5:27-28, 31-32, 38-39, 43-44). Indeed, calling Yeshua "Lord" would not be enough (Matt 7:21). The disciples were expected to act on Yeshua's expectations and manifest total life reformation.

The Cross

"If anyone wishes to come after me, let him deny himself, and let him take up his cross and follow me." (Matt 16:24 BR; parallel Mark 8:34; Luke 9:23)

"Whoever does not carry his cross and come after me is not able to be my disciple." (Luke 14:27 BR; parallel: Matt 10:38)

In the third year of his ministry Yeshua began to exhort his followers to a new level of commitment by associating discipleship with crucifixion. The challenge was coincidental to his predictions that he would be killed (Mark 8:31). The word "cross" (Grk. stauros) can mean the complete execution stake used in crucifixion or just the "cross-beam." Crucifixion was a horrific method of capital punishment used by the Romans and Yeshua died by this means after being tried by Pontius Pilate. For a description of his crucifixion see my comment on Mark 15:13. Yeshua willingly surrendered his life to be a sacrifice, specifically a sacrifice to atone for sin (John 1:29; 2Cor 5:21; 1Pet 3:18).

Yeshua carried only the cross-beam to Golgotha (John 19:17), so this is the imagery Yeshua had in mind when he said to "take up the cross." Carrying the cross-beam to the place of execution anticipated eventual suffering and death. Luke's version of the command inserts the word "daily" (Luke 9:23) to emphasize that the command does not denote a one time occurrence, but a continual characteristic of discipleship. Paul alluded to this principle when he said "I die daily" (1Cor 15:31). Yeshua's challenge to take up one's cross, i.e., "follow me and die," could have many points of application, as considered in the following issues.

Self-Denial

"If anyone wishes to come after me, he must deny himself, and take up his cross and follow me." (Mark 8:34; parallel Matt 16:24)

"The one loving his soul loses it; and the one hating his soul in this world will keep it into eternal life." (John 12:25 BR)

"I have been crucified with Messiah; and no longer I live, but Messiah lives in me; and that which I now live in the flesh I live in faithfulness, that of the Son of God, the one having loved me and having given up himself up for me." (Gal 2:20 BR)

"Now those of Messiah Yeshua have crucified the flesh with its passions and desires." (Gal 5:24 BR)

"But may it never be for me to boast, except in the cross of our Lord Yeshua the Messiah, through which the world has been crucified to me, and I to the world." (Gal 6:14 BR)

The verb "deny" literally means "to say no to." In this context the denial is directed against one's self. The concept of self-denial is often associated with asceticism, which focuses on denial of pleasure to the body, whether food, sex or accumulation of possessions. Some Jewish ascetics promoted vegetarianism and refraining from marriage, which Paul strongly condemned (1Tim 4:3). The most common form of self-denial among Jews was fasting. The root idea behind fasting is to humble oneself before God (cf. Lev 23:26). Fasting was a regular religious practice in Jewish culture with prescribed days on the calendar (Zech 7:3-5; 8:19). The general guidelines for observing a fast may be found in the Talmud Tractate Ta'anith.

Of interest is that although Yeshua fasted (Matt 4:2) he never commanded his disciples to fast. He assumed his apostles as observant Jews would fast (Matt 9:15) and he provided guidance on how to fast (Matt 6:16-18). The apostolic letters contain no instruction about fasting, but fasting was practiced by the apostles and congregations (Acts 9:9-12; 13:2-3; 14:23). Among the early disciples fasting was not done to impress God (Luke 18:12) or to afflict the body (Col 2:23). The denial of food was to make time for more intercessory prayer to accomplish a spiritual goal. See my article Fasting.

The self-denial Yeshua had in mind was primarily the surrender of one's own interests for the will of God (Php 2:21; Col 1:10) or for the sake of another (Php 2:4-8). Denial of self is at the heart of the conflict between "flesh" and "Spirit," as Paul sets forth in Romans 8. For Paul the "flesh" is not the sinful nature, but simply self-oriented desire in contrast to the will of God. "Flesh" also represents human nature or human weakness over against God's nature and power. The "flesh" is concerned about safety and security, but sometimes God wants the disciple to risk these things for the good of the Kingdom.

When Yeshua advocated "hating oneself" he was not implying self-abuse. Rather, he meant the verb in the Hebraic sense of loving less. We are to love ourselves less than we love God, so that Yeshua is first in our affections and commitment. Giving God first place also means saying no to the values and expectations of the world (Jas 4:4; 1Jn 2:15). The world vilifies biblical values, pressures believers to accommodate perversion and wickedness, and seeks to remove godly values from the public domain. The disciple stands firm against the tide of opposition and does not allow the world to determine his ethics and morality.

Love of Brothers

"By this all will know that you are my disciples, if you should have love among one another." (John 13:35 BR)

"In this we have known love, that he laid down his life for us; and we ought to lay down our lives on behalf of our brothers. 17 But whoever might have the resources of the world, and might see his brother having need and might close his heart from him, how does the love of God abide in him? 18 Little children, we should not love in word or the tongue, but in action and truth." (1Jn 3:16 BR)

An important area of sacrifice is to give or sell possessions in order to give to the care of the poor and needy (Luke 12:33; Acts 4:32-35), especially widows and orphans of (Acts 6:1-6; Jas 1:27), with priority given to those in the household of faith (Gal 6:10). When John said "brothers" in his letter he meant fellow believing Israelites, but also believing Gentiles. Paul and Barnabas practiced this principle by collecting funds to send to Judean disciples due to crop failure and famine (Acts 11:27-30). Paul also organized other relief efforts for Messianic Jews in Jerusalem and Judea (Rom 15:26; 1Cor 8:1-4; 9:1-5; Acts 24:17).

It is noteworthy that the only recorded "compassionate ministry" carried out by the apostles was for the benefit of Jewish disciples in the land of Israel. Yeshua declared in his Olivet Discourse that when he returns he will judge people on the basis of whether they served the needs of his brethren the Jews (Matt 25:34-41). Discipleship includes a call to bless Messianic Jewish congregations and ministries in Israel that serve the needy.

Family Relations

"34 Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35 For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; 36 and a man's enemies will be the members of his household. 37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me. 38 And he who does not take his cross and follow after me is not worthy of me." (Matt 10:34-38)

Yeshua's reality check would have been shocking to Jewish ears. In a culture where loyalty to family and clan was paramount, Yeshua makes it clear that God's will must always be a disciple's priority, even if it contradicts the desires of one's family. Yeshua could speak from personal experience (cf. Mark 3:21, 31-34). The parallel passage in Luke calls for "hating" family members (Luke 14:26), but in that context the verb has the Hebraic sense of loving less. For example, Jacob loved Leah less than Rachel (Gen 29:30; cf. Deut 21:15-17).

Yeshua also recognized that choosing to accept him as Messiah and Savior would divide families into believers and unbelievers, which could lead to loss of family unity and even loss of inheritance (cf. Php 3:8; Heb 10:34). On one occasion Yeshua issued his call to follow and the man replied, "Lord, permit me first to go and bury my father." But Yeshua said to him, "Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God."

On another occasion a man responding to Yeshua's invitation said, "I will follow You, Lord; but first permit me to say good-bye to those at home." But Yeshua said to him, "No one, after putting his hand to the plow and looking back, is fit for the kingdom of God" (Luke 9:59-62). These anecdotes illustrate that when Yeshua calls the believer to discipleship, family loyalty may need to be sacrificed.

Possessions

"None of you can be my disciple who does not give up all his own possessions." (Luke 14:33)

Another area that often separates the disciple from the believer is the wallet. The sacrifice in the area of finances can take two forms. First, God calls the disciple to give sacrificially, beginning with the tithe and then free-will offerings to support Kingdom ministry. Many believers object to tithing, because it is required in the Law received by Moses and Yeshua supposedly canceled the Law. (He didn't.) In reality, tithing predated the laws given at Sinai in the example of Abraham who gave a tenth to Melchizedek (Gen 14:20; Heb 7:1-2), who is a type of Yeshua (Heb 5:6, 10; 6:20). If believers in Yeshua are sons of Abraham (Gal 3:7), then they should follow Abraham's example. Moreover, Yeshua affirmed the obligation of tithing (Matt 23:23). Unwillingness to tithe is not only stinginess, but disobedience of God's will.

Second, the willingness to sacrifice possessions demonstrates genuine commitment to Yeshua. A person cannot serve the accumulation of wealth and God at the same time (Matt 6:24; cf. 1Tim 6:10, 17)). The rich young ruler was not willing to surrender his possessions to be a disciple (Matt 19:21-22). The sacrifice may result from the call to vocational ministry. Simon Peter sacrificed his livelihood through fishing to follow Yeshua (Matt 19:27). Many of those in full-time ministry began by leaving the security of their secular job to serve the Lord. Another form of sacrifice is to sell one's possessions or set aside earnings and donate the money to Kingdom work, such as supporting evangelistic work or purchasing of Bibles for distribution.

The disciple recognizes God's ownership of all he possesses and that he has a stewardship responsibility for God's property as depicted in the parable of the talents (Matt 25:14-30). The parable depicts the Lord conducting an audit when he returns, making us accountable for the measure of wealth and prosperity distributed to us. How does the Lord expect us to use these resources? God has not given the ability to create wealth (Deut 8:18) just to have larger portfolios, build bigger houses, buy more expensive cars or spend on hobbies and entertainments. Investing in spreading the good news of the Kingdom is the most important use of our money and the percentage of our wealth donated to the Kingdom should reflect that priority. How might the Master react if someone failed to invest in his Kingdom work?

Persecution and Martyrdom

"You have heard that it was spoken, 'You shall love your neighbor and you shall hate your enemy. Moreover I tell you, love your enemies and pray for those persecuting you." (Matt 5:43-44 BR)

"Behold, I am sending to you prophets and wise men and scribes. From them you will kill and you will crucify, and from them you will flog in your synagogues and you will persecute from town to town." (Matt 23:34 BR)

"Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of my name. (Matt 24:9 BR)

"No one has greater love than this, that one should lay down his life for his friends." (John 15:13 BR)

"Remember the word that I spoke to you, 'A servant is not greater than his master.' If they persecuted me, they will persecute you also." (John 15:20 BR)

"7 But whatever things were gain to me, these I have considered as loss for the sake of the Messiah. … 10 My aim is to know Him and the power of His resurrection and the sharing of His sufferings, becoming like Him in His death— 11 if somehow I might arrive at the resurrection from among the dead." (Php 3:7, 10-11 TLV)

"And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they loved not their life even to death." (Rev 12:11 BR)

Perhaps the most difficult area of discipleship is the instruction of Yeshua to forego revenge for mistreatment and respond to hostility with love and prayer. Prayer was a prominent part of Jewish life and Yeshua's disciples were very interested in learning how to pray effectively (Luke 11:1). Yeshua did provide guidelines for one's prayer life (Matt 6:6-13), but he introduced a radical principle when he exhorted his disciples to pray for their enemies. Praying for those causing persecution would be an expression of loving enemies.

Yeshua did not explain in detail how the disciple should pray for the persecutor, but after the coming of the Spirit, the apostles provided the example and teaching on how to pray in the midst of persecution (Acts 4:24-30; Eph 5:18-20; Col 4:2-4; 2Th 3:1-2; 1Tim 2:1-4; Heb 13:18-19). Such prayer might include petitions that God will protect His people, that God will provide justice for victims of persecution, but also that God will save the persecutor, just as He saved Paul. Yeshua's command may well have been imitated by a medieval Jewish work that says "pray for your enemy that he serve God" (Orchot Tzaddikim 15c, quoted in Stern 30).

Many believers would insist that God didn't intend for his people to be doormats. Yet, a true disciple knows that living by the principles of Scripture will be met with resistance and hostility from the world. Before his murder in 1956 at the hands of Auca Indians, the missionary Jim Elliot wrote in his diary, "He is no fool who gives what he cannot keep to gain what he cannot lose" (Cowles 98).

The Greek verb "love" (Grk. agapaō) means to have such an interest in another that one wishes to contribute to the other's well-being, even if it means making a personal sacrifice to do so. The cross represented to Yeshua the Father's call to provide atonement for God's enemies by an excruciating and sacrificial death (Rom 5:10). Even from the cross Yeshua cried out for the Father to forgive his executioners (Luke 23:34). To take up the cross and follow Yeshua means responding to personal enemies in the same manner. Indeed the disciple is called to pursue peace with all people (Rom 14:19; Heb 12:14; 1Pet 3:11).

Yeshua warned his disciples that the enemy would not stop with his death (John 15:20), so the disciple, considering the Savior's death and atonement to be of greater value than mere temporal life, maintains loyalty to the Savior in the face of trials. This is how the early disciples left their mark on history as thousands were burned, crucified, thrown to wild beasts or endured other atrocities only limited by the cruel imaginations of their persecutors, but remained firm in their faith in and allegiance to Yeshua. So it will be until Yeshua comes.

The Commission

"19 Having gone, therefore, disciple all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things whatever I commanded you." (Matt 28:18-20 BR).

""Having gone into all the world proclaim the good news to all creation." (Mark 16:15 BR)

46 "Thus it is written, the Messiah was to suffer and to rise from death the third day, 47 and repentance for forgiveness of sins to be proclaimed in his name into all the nations, having begun from Jerusalem. 48 You are witnesses of these things." (Luke 24:46-48 BR)

"Peace to you; just as the Father has sent me I also am sending you." (John 20:21 BR)

"but you will receive power, the Holy Spirit having come upon you; and you will be witnesses of me, both in Jerusalem, and in all Judea, and in Samaria, and as far as the end of the earth." (Acts 1:8 BR)

Context

The "Great Commission," as the instruction is commonly known, is Yeshua's final instruction to his apostles. In each of the apostolic narratives the commission occurs in a different time and place. Altogether the commission was given four times before Yeshua's ascension to heaven. Each report preserves the content of the commission important to that occasion. The Messianic directive is a unique unrepeatable event like Pentecost, but it established the mission order that would guide the Yeshua movement into the future. The apostles were not simply to sit and wait for the return of Yeshua, but they must be about their "Master's business" (Luke 2:49).

Going

In Matthew and Mark the first word in the commission is a participle, rather than an imperative as it is translated in most Bible versions. The participle is a particular device in Hebraic writing of a hortatory nature. The participle anticipates the "going" that would occur after Pentecost in fulfillment of the commission given in the upper room (John 20:21). As recorded in the book of Acts the "going" took the apostles initially to the Temple and then to the synagogues of Jerusalem, as well as private homes. The destination of the going is given in geographical terms, since Yeshua intended the message of the good news to be extended beyond Jerusalem.

The apostles initially interpreted the command of Yeshua as only applicable to Jewish people. The good news would be taken to Gentiles only upon the specific command of the Spirit in Acts 10. Mark's version adds the reference, "to all creation," which indicates Yeshua's original intent of non-discrimination. In a special sense "creation" (Grk. ktsis) refers to an orderly system or arrangement produced by humans, i.e., human institutions (cf. 1Pet 2:13). In other words, all humans were to receive the good news and no human institution was to be left untouched by the heavenly message. The apostles were not expected to compartmentalize their lives into sacred and secular.

Good News

As summarized in Luke 24:47 the apostles were to proclaim the glorious good news of the availability of forgiveness of sins on the ground of repentance. The message of the apostles confronted the reality of rebellion against God. Sin had entered the world because of Adam's transgression (Rom 5:12), but all of Adam's descendants followed his example and became sinners. In Scripture sin (Grk. hamartia) is a violation of commandments given by God to Israel (Rom 3:20; 4:15; 7:7; Jas 2:9; 1Jn 3:4). The definition of sin would also extend to willful disobedience of apostolic injunctions (cf. Matt 16:19; cf. Eph 2:20; Php 2:12; 2Th 3:14).

Behavioral sin may be one of commission, i.e., doing what is prohibited, or one of omission, i.e., failing to do what is commanded, and in both cases implies knowledge of God's will (Jas 4:17). The Torah recognizes that a transgression could be unintentional, a sin of error, inadvertence or negligence (Lev 4:1-3, 27-28; 5:18; Num 15:22-29; Deut 19:4-6). Nevertheless, atonement by a sin offering was still required (Lev 4:2-3). In Scripture hamartia does not include mistakes, the imperfections that separate humanity from divinity, "falling short of the glory" (Rom 3:23).

God's mercy would not be granted for merely making a confession and admitting "I have sinned." Repentance (Grk. metanoia) represents a serious change of mind and heart that produces a change of behavior. The Hebrew term for repentance (t’shuvah) means to turn away from evil in the sense of renouncing and disowning sin, and to turn toward the good or becoming obedient to God's will expressed in the commandments (TWOT 2:909). True repentance requires honest self-evaluation, which should lead the sincere person to identify any number of faults for which confession is necessary.

From a Jewish perspective, then, repentance has four important elements:

(1) recognition of one's behavior as sinful;

(2) imploring pardon with regret and remorse (cf. 2Cor 7:10);

(3) abandonment of sinful behavior; and

(4) performance of deeds that demonstrate repentance (cf. Acts 26:20).

If any of these elements is missing repentance is not considered genuine, but deceitful (cf. Isa 1:16; 55:7). Forgiveness (Grk. aphesis) is the remission of the penalty for wrongdoing. The Greek noun aphesis occurs once in the LXX without Hebrew equivalent in Leviticus 16:26 to clarify the purpose for the releasing of the scapegoat into the wilderness on Yom Kippur (Day of Atonement), an acted out parable of sins being carried away from the people. In fact, a promise associated with the New Covenant is that God will "forget" the offenses of His people and expunge the sinner's record (Jer 31:34; 33:8; 50:20; Rom 11:27; Heb 10:17; cf. Isa 43:25; Mic 7:18).

The association between repentance and forgiveness can be seen in anecdotes of people cautioned to "sin no more," such as such as the man Yeshua healed at the pool of Bethesda (John 5:14), the woman caught in adultery (John 8:11), and the congregation at Corinth (1Cor 15:34). The fact of being instructed to cease sinning or to avoid sinning (cf. Eph 4:26; 1Tim 5:20) contradicts the assumption by some Christians that they must sin in thought, word and deed every day. Refusal to stop persistent sinning is rebellion against God (Heb 10:26-31; 1Jn 3:4).

Moreover, true repentance or cessation of sinning is the first step in being like Yeshua. Peter wrote "For you were called to this, because Messiah also suffered for you, leaving you an example so that you might follow in His footsteps: 22 He committed no sin" (1Pet 2:21-22 TLV). (See my commentary on Romans 6:1-2).

Make Disciples

The verb "make disciples" illustrates the principle that disciples are made, not born. To make a disciple implies a period of instruction or training in not only biblical knowledge but biblical virtues. Making a disciple fosters spiritual formation. The apostles engaged in a course of study with Yeshua that lasted almost three years. The apostles followed this model by providing instruction to the thousands of new members in the Messianic community following Pentecost (Acts 2:42).

Another example of this training is the year of instruction that Barnabas and Paul gave new believers in Syrian Antioch so that at the end of that time they were true disciples (Acts 11:26). Making disciples is not a matter of commanding behavior from the pulpit; it requires an investment of time. Properly speaking a disciple is made by another disciple (Eph 4:11-12), one who is an example, one who can say "imitate me" (cf. 1Cor 4:16; 11:1; 1Th 1:6; Heb 13:7).

All Nations

The apostles initially interpreted the command of Yeshua as only applicable to Jewish people. In fact, the audience of Peter's first sermon were Jewish pilgrims from many places in the Roman Empire, as well as proselytes to Judaism (Acts 2:9-11). Apostolic ministry became concentrated in Jerusalem. However, persecution dispersed the Messianic community into surrounding regions (Acts 8:1, 4), but the focus was still on descendants of Jacob. In fulfillment of the Acts 1:8 commission the gospel was proclaimed to the Samaritans (Acts 8:4-8) and then the Ethiopians (Acts 8:26-27), both of whom possessed Jewish ancestry.

The good news was only taken to Gentiles upon the specific command of the Spirit in Acts 10. Mark's version of the Great Commission adds the reference, "to all creation," which indicates Yeshua's original intent of non-discrimination. In a special sense "creation" (Grk. ktsis) refers to an orderly system or arrangement produced by humans, i.e., human institutions (cf. 1Pet 2:13). In other words, all humans were to receive the good news and no human institution was to be left untouched by the heavenly message. The apostles were not expected to compartmentalize their lives into sacred and secular.

The mission of proclaiming the good news to Gentiles was later confirmed by Paul in his message in the synagogue of Pisidian Antioch. Paul reminded his Jewish hearers "For so the Lord has commanded us, 'I have placed you for a light of nations, that you should be for salvation to the end of the earth.'" (Acts 13:47). Paul quoted from Isaiah to emphasize God's intention that Israel share the knowledge of God with the nations. The declaration of Israel's responsibility is implicit in the covenant God made with Abraham, "I will make you the father of a multitude of nations" (Gen 17:5 NASB).

God made His covenantal expectation even more specific to Jacob, "A nation and a company of nations shall come from you" (Gen 35:11 NASB). Thus, God always wanted Jacob (Israel) to be a commonwealth of nations (Eph 2:12).

Immersion

After calling for repentance and providing assurance of forgiveness the apostles were to require immersion in water of those who responded favorably to the message. Christian versions use the term "baptism." The deficiency of "baptized" and "baptism" in Christian Bible versions is that the Christian reader automatically interprets the terms according to the doctrine and practice of his/her church. In modern Christian practice baptism may be accomplished by sprinkling, pouring or immersion, although some Evangelical churches insist on immersion only. In addition, the baptismal ceremony must be conducted by a member of the clergy.

My translation of "immersing" and "immersion" is intended to reflect the singular practice of the Messianic community in the first century. Obedience of Yeshua's command to immerse believers was established with Peter's first sermon (Acts 2:38) and became an external sign of inward trust just as confessing with the mouth (Rom 10:10). Four important elements characterized the immersion practiced by the Jewish apostles.

● Immersion was conducted in a body of water deep enough that by squatting the penitent was fully submerged.

● Immersion was self-immersion. No one needed to assist the penitent under the water for it to be valid. The apostle superintended the immersions and served as a witness to their completion.

● Immersion was gender-specific. That is, men were not present when women immersed and vice versa for the sake of modesty. Moreover, no Jewish man would put his hands on a woman who was not his wife.

● Immersion was not performed by individuals under bar/bat mitzvah age when a boy or girl became fully accountable to the Torah. Only those who repented, i.e. adults, immersed themselves.

Unlike the later development in Christianity "baptism" by the apostles held no sacramental significance. That is, immersion itself did not convey salvation grace, but testified of salvation having been received and the life sanctified for the Messiah. Immersion was the gateway into a relationship of grace with the Creator and membership in the Messianic community. For more information on the practice of immersion in the apostolic era see Ron Moseley The Jewish Background of Christian Baptism.

Into the Name

Yeshua specified that the immersion was to be "into the name of the Father and of the Son and of the Spirit." Early in the second century these spoken words became part of the baptismal ritual (Didache, Chapter 7) that is followed to this date in Christian practice. We should note that these supposed ritual words found in Matthew 28:19 never appear thereafter in the apostolic writings. Given the global scope of the Great Commission the literal translation "into (Grk. eis) the name of" would represent entering a relationship with the triune God of Israel, submitting to His authority, and renouncing the idolatry of this world.

Apparently the apostles did not consider the phrase as a necessary ritual expression since in Acts new believers were immersed simply "in/into the name of Yeshua" (Acts 2:38; 8:12, 16; 10:48; 19:4; cf. Rom 6:3). Luke's report does not signify a ritual recitation, but rather the basis for immersion (obedience to the Great Commission), and the entry into a new life as a disciple of Yeshua.

Teaching to Observe

The verb "teaching" (a present participle) denotes a continuing personal and verbal instruction, whether privately or in a group setting. In Scripture this important verb does not intend communication merely of historical facts, but instruction in how to live (e.g., Deut 11:19; 20:18). The apostles' teaching (Acts 2:42) shared the life and deeds of Yeshua, but more importantly his expectations of disciples.

The subjects of the teaching ("them") are the believers who were immersed. The verb "to observe" (a present infinitive) may refer to the obligation (1) to maintain something in a secure state, to preserve unchanged; or (2) to be in compliance in regard to instruction. In this context the verbal phrase no doubt included both elements. The apostles would preserve the teachings of Yeshua (cf. John 14:26) and from them pass on Yeshua's expectations of his followers.

All things whatever I commanded

The adjective "all" doesn't leave any out, and the correlative pronoun "whatever" signifies "as many as." The verb "commanded" alludes to instances when Yeshua gave instructions of an ethical, moral or religious nature that set forth his clear expectations. The commands applicable to all disciples would not include specific directions Yeshua gave his apostles in a variety of situations, such as distributing loaves and fish. In addition, some instructions were given in parabolic form, which should not be interpreted literalistically, such as cutting off one's hand (Matt 5:30).

The Midrash on the Mount (Matt 5—7) and the Midrash on the Plain (Luke 6:20-49) taken together could be called "The Manual of Discipleship." Since the teaching in these portions of Scripture were intended for Yeshua's disciples (Luke 6:20), then it is the disciples that receive the kingdom blessings (Matt 5:3-11). In this teaching containing over 50 commands or entreaties Yeshua set forth the ethical guidelines that govern his kingdom.

Many Christians like to believe that Yeshua canceled the commandments given to Israel, but authority of the Torah is reiterated many times (Matt 5:17-19; 15:3; 19:1-9, 17-19; 22:36-40; John 14:15, 21; 15:10-12). Yeshua himself lived in obedience to Torah commandments (cf. Matt 5:17-20; 19:17; 22:16; 27:19; Luke 23:47; John 7:18; 8 :29; 2Cor 5:21; Heb 4:15; 1Jn 2:1), so he also expected his disciples to obey the ethical commandments given to Israel through Moses. Yeshua not only affirmed the authority of Torah, but also emphasized the intent behind Torah commandments.

For example, he pointed out that the prohibition of murder implies that anger against a brother invites divine judgment (Matt 5:21-22). God expects the disciple to be devoted to reconciling broken relationships (Matt 5:23-26). Coveting another man's wife is equivalent to actual adultery and God will not ignore unjust divorces to take someone else's wife (Matt 5:27-32). God expects disciples to keep their word without the necessity of making oaths (Matt 5:33-37). A disciple must leave justice to God and seek to fulfill the command to love one's neighbor, even when the neighbor acts like an enemy (Matt 5:38-48).

Disciples of Yeshua are to be the salt and light of the world (Matt 5:12-16), as a testimony of the nature of God and the abundant life He desires to bring to people on the basis of conformity to the Torah (Matt 5:17-19). In order to accomplish this mission the disciple-makers must themselves live by Torah values. Yeshua said to the Jews who had believed in him, "If you remain in my word, you are truly my disciples." (John 8:31 BR). Disciples, as sons of Abraham, are distinguished by their continuing faithfulness in obeying the instructions of Yeshua (cf. Gen 26:5; Gal 3:7; Rev 12:17; 14:12).

Unfortunately, many modern Christians tend to pick and choose which of Yeshua's commandments they will obey and even reject apostolic instructions as being culturally influenced. Some Christians wrongly interpret any teaching about obedience to God's commands as legalism. See my article Law vs. Legalism. In truth the obedience of divinely inspired instructions is what separates modern "Christians" from disciples. For further study see my commentary on the Midrash on the Mount beginning with Matthew 5; as well as my article The Guidance of Paul.

The Consecration

"For this is the will of God, your sanctification." (1Th 4:3 BR)

"Pursue peace with all, and holiness, without which no one will see the Lord." (Heb 12:14 BR)

"In accordance with the One who called you is holy, be also holy yourselves in all your conduct." (1Pet 1:15 BR)

The fact that the term "disciple" occurs only in the apostolic narratives does not mean the concept is absent in the rest of the Besekh. When Yeshua said "follow me" he also meant "become like." Yeshua clarified the matter for his disciples,

"A disciple is not above the Teacher, nor a servant above his lord. 25 It is enough that the disciple should become as the Teacher, and the servant as his Lord." (Matt 10:24-25 BR; parallel Luke 6:40)

We may well ask, "What does it mean to be like Yeshua?" Some have erroneously thought that being like Yeshua means living like Jews. Yeshua was certainly an observant Jew. He lived by Torah commandments, he kept the Sabbath and the required festivals and followed customs associated with the Pharisees. However, the apostles later determined that Gentile disciples did not have to convert to any version of Judaism nor adopt Jewish practices associated with Israel's covenantal identity (Acts 15).

In his high priestly prayer Yeshua asked his Father, "Sanctify them in the truth; Your Word is truth" (John 17:17 BR). The verb "sanctify" (Grk. hagiazō) literally means "to set apart and to purify," and this petition reflected the desire of Yeshua that his disciples would be separated from worldliness, cleansed of self-will, consecrated to God's service and empowered to proclaim the truth of God. All of these facets of sanctification were fulfilled in 120 disciples, including the apostles, on Pentecost (Acts 2:4, 11; 15:8-9; cf. Rom 6:22; 2Th 2:13). Eventually Paul would join the apostles having been filled with the Spirit and set apart as a messenger of Yeshua (Acts 9:17; 11:25-26; 13:1-2).

Paul then became a strong advocate of discipleship. He addressed all his congregational letters to the "holy ones" (commonly translated as "saints"), a label that reflects discipleship realized. Indeed Paul was insistent that the call of following Yeshua demanded the pursuit of righteousness and holiness in order to be fully mature (Rom 6:19; 2Cor 7:1; Eph 1:4; 4:13, 24; 5:27; 1Th 4:3, 7; 1Tim 6:11; Heb 12:14). Paul's description of the divine goal expresses the gradual change until followers of Yeshua have the family likeness of sons of God (Rom 8:29). This conformity will only reach its perfection in the resurrection (1Th 3:13; 5:23).

Peter affirmed that the consecrated life is begun with "heart cleansing" by the Holy Spirit (Acts 15:9). This Hebrew expression describes the change from being "double-minded" to being "single-minded" (Jas 4:8). The chief impediment to sanctification is self-will, i.e., living by personal values instead of the will of God. A parallel expression is "heart circumcision" (Rom 2:29) by which a person's will is transformed into an attitude of submission to the will of God (cf. Deut 30:6; Jer 4:4; Eph 6:6).

Conclusion

There is no greater calling than to be a disciple of Yeshua, to learn from him and to imitate him in character and conduct. To be a disciple in a world hostile to living by biblical values requires courage and chutzpah. Unlike most believers a disciple does not hide his identity, but serves as an open witness of Yeshua in word and deed. The disciple takes such commitment very seriously and for the sake of the Kingdom of God invests his time, talent and treasure in the great enterprise of making more disciples.

Works Cited

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957.

Cowles: C.S. Cowles, "At Any Cost," Adult Bible Fellowship Leader (WordAction Publishing Company), Vol. 25, No. 1, 98.

Danker: Frederick William Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009.

DNTT: Dictionary of New Testament Theology, 3 vols., ed. Colin Brown. Zondervan Pub. House, 1975.

HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com)

Jastrow: Marcus Jastrow, Dictionary of Targumim, Talmud and Midrashic Literature. G.P. Putnam's Sons, 1903, 1926. Online.

JVL: Jewish Virtual Library. American-Israeli Cooperative Enterprise, 2014.

Kasdan: Barney Kasdan, Matthew Presents Yeshua, King Messiah: A Messianic Commentary. Lederer Books, 2011.

Stern: David Stern, Jewish New Testament Commentary. Jewish New Testament Publications, 1996.

TWOT: R. Laird Harris, ed., Theological Wordbook of the Old Testament. 2 vols. Moody Press, 1980.