authority after years of study under a master. (See Notes on next page) Since there were several masters,
there sprang up several schools of rabbinical thought; each in competition with the others.
The New Testament Definition of a DiscipleIn the New Covenant, the picture of a disciple is not as clear or simplistic as one might wish; for the terms
mathe‘te‘s (disciple, learner) and akoloutheo‘ (to follow) are used in a variety of ways.
Not only did Y‘shua have His disciples, but so did Yochanan the Immerser (Matt 9:14; 11:2; John 1:35, 37,
etc.), the Pharisees (Matt 22:16; Mark 2:18; Luke 5:33), and even Moses (during Y‘shua‘s time – John 9:28).
There is great diversity among those who are identified as the disciples of Y‘shua in the Scriptures. John
(John 6:60,66) uses the term ̳disciple‘ to refer to those who are uncommitted, unbelieving followers of
Y‘shua, motivated mainly by curiosity or impure desires. The masses, who have come to faith and trusted in
Y‘shua as their Messiah were also called disciples (John 8:30, 31). Then, of course, the term was used
particularly and most frequently of the twelve disciples (Matt 10:1, etc.); one of whom was His betrayer (John
6:70, 71). Within the circle of the twelve was an inner circle of three: Peter, James and John (Luke 9:28). In
the book of Acts, the word ̳disciple‘ seems to be used synonymously with the term ̳believer‘ (cf. Acts
6:1,2,7).
What is a disciple? I suspect that Mark summarises it best in his gospel: ―And He went up to the mountain
and summoned those whom He Himself wanted, and they came to Him. And He appointed the twelve, that
they might be with Him, and that He might send them out to preach, and to have authority to cast out
demons‖ (Mark 3:13-15).
Who is a disciple of Y‘shua? Anyone who is deeply and personally committed to Y‘shua by faith, who
manifests the power and authority of Y‘shua, and who continues and extends His work.
Distinctives of Y‟shua‘s discipleshipAlthough the concept of discipleship was common knowledge in the days of Y‘shua, His teaching on
discipleship differed greatly from contemporary thought.
- Y‘shua called His disciples: In Y‘shua‘s day, it was the followers who chose their master (D. Müller,
New International Dictionary of New Testament Theology, I, p. 488. (3b).) The students chose their teacher
or rabbi. But in Y‘shua ministry, it was He Who chose them (John 15:16). Some of those who ̳volunteered‘
their services were put off by the Master (Luke 9:57-58, 61-62). - The relationship between Y‘shua and His followers was more personal than academical: (205
D. Müller, p. 488. (3b).) In Judaism, the relationship between a rabbi and his disciple was largely a matter of
academics. It was the impartation of knowledge. Granted, on the part of the disciple, there was a very
pronounced dependency upon the rabbi; but there was never the sense of intimacy which existed between
Y‘shua and His disciples (John 15:15). Although Y‘shua taught His disciples, they perceived their
commitment as a very personal one. It was only after His death and resurrection that His teaching was fully
understood and valued. For example, when Y‘shua was crucified, the disciples were so taken aback by the
loss of His person that His teaching about His death and resurrection never occurred to them. - The path of a disciple of Y‘shua was far different that than of contemporary Judaism. One who chose
to be a disciple of a great rabbi looked forward to the time when he, too, would be a great leader in Israel.
The path, which a disciple of Y‘shua chose to walk, was the path of service and self-sacrifice. His disciples
must take up their cross (Luke 9:23-24). They must suffer rejection and persecution (John
15:20,21). They, as their Master, must give up their lives in service (Mark 10:45). - Y‘shua‘s discipleship was not a burden, but a blessing. It is obvious that the demands of Y‘shua‘s
discipleship were great. It is amazing that in the final analysis, it is the disciple of the scribes and legalistic
Pharisees who has the real burden: ―And they tie up heavy loads, and lay them on men‘s shoulders; but they
themselves are unwilling to move them with so much as a finger‖ (Matt 23:4).
How different is this from that of Y‘shua: ―(28) Come to Me, all who are weary and heavy-laden, and I will
give you rest. (29) Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you
shall find rest for your souls. (30) For My yoke is easy, and My load is light‖ (Matt 11:28-30).
Notes
―The situation is different in Rab. Judaism. Here the talmid is someone whose concern is the whole of Jewish
tradition. According to Shamai (Shabbath 31a), this was the written Torah (the biblical writings of the OT) and
the oral Torah, the paradoseis to‘n presbytero‘n (the traditions of the fathers) which includes the Mishnah,
Midrash, Halachah and Haggadah. The talmid now, as originally the Gk. Mathe‘te‘s, belongs to his teacher,