Being a Disciple for Christ. Bible Research Group

Transcription

1 Being a Disciple for Christ Bible Research Group -- Literal Translation of the Holy Bible - Copyright

2 Being a Disciple for Christ -- Literal Translation of the Holy Bible - Copyright Introduction Salvation Salvation is quite literally the act of God Himself. It is the means by which a lost person can obtain salvation from the penalty for his sins. And it's also the means by which one becomes a citizen in the family, and in the kingdom, of God forever. God created all that exists. But the human race is God s own special creation. To them, he has given things that he hasn't given anything else (Genesis 1:26-28), "And God said, let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over all the creepers creeping on the earth. "And God created the man in His own image; in the image of God He created him. He created them male and female. And God blessed them; and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and rule over the fish of the seas, and over birds of the heavens, and over all beasts creeping on the earth." In a Psalm, David writes (Psalm 8:3-9), "When I look upon Your heavens, the work of Your fingers: the moon and the stars which You have fixed; what is man that You are mindful of him, and the son of man, that You visit him? For You have made him lack a little from God; and have crowned him with glory and honor. "You made him rule over the works of Your hands; You have put all under his feet: all flocks and oxen, and also the animals of the field, the birds of the heavens, and the fish of the sea, all that pass through the sea. O Jehovah, our Lord, how majestic is Your name in all the earth!" And as the human race has a special authority over the things in God's earthly creation, members of his kingdom, through Him, will have special authority over other heavenly beings. Paul writes to the Christians in Corinth (1 Corinthians 6:3), "Do you not know that we shall judge angels, not to speak of this life?" The human race therefore has a special favor from God. This favor is many times translated as the word "grace"1. And it is through this grace that salvation comes (Ephesians 2:8-10), "For by grace you are saved, through faith, and this not of yourselves; it is the gift of God; not of works, that not anyone should boast; for we are His workmanship, created in Christ Jesus unto good works, which God before prepared that we should walk in them."

3 Salvation is obtained through the Son of God alone, who is Jesus Christ. This grace is the result of the ultimate act of love that God the Father has for the human race. And it is obtained through faith in Jesus Christ as Savior (John 3:14-19), "For God so loved the world that He gave His only begotten Son, that everyone believing into Him should not perish, but have everlasting life. For God did not send His Son into the world that He might judge the world, but that the world might be saved through Him. "The one believing into Him is not condemned; but the one not believing has already been condemned, for he has not believed into the name of the only begotten Son of God. And this is the judgment, that the Light has come into the world, and men loved the darkness more than the Light, for their works were evil." Believing in Jesus Christ as Savior, all one has to do is to ask Him to be his Savior. A non- Christian asks in prayer, "Lord Jesus, will you save me?", and also believe on him. It is at that point that one becomes a Christian (Romans 10:9-13). "Because if you confess the Lord Jesus with your mouth, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth one confesses unto salvation. For the Scripture says, "Everyone believing on Him will not be put to shame."2 "For there is no difference both of Jew and of Greek, for the same Lord of all is rich toward all the ones calling on Him. For everyone, "whoever may call on the name of the Lord will be saved."3" The Holy Spirit It is at the point of salvation that one automatically becomes a Christian, because he begins a personal relationship with Jesus Christ. The Holy Spirit automatically comes into him, to live forever. There are two means of communication between the Christian and God: His Holy Spirit (through prayer), and His written Word (the Bible). Jesus Himself made it very clear as to the nature of this relationship between the believer and God (John 14:16-17), "And I will petition the Father, and He will give you another Comforter, that He may remain with you to the age, the Spirit of Truth, whom the world cannot receive because it does not see Him nor know Him. But you know Him, for He abides with you and shall be in you." His Commandments Under the authority of Jesus Christ, Christians are taught through the Holy Spirit that is in them. Through prayer, Christians are led by Jesus Christ Himself (John 14:25-27), "I have spoken these things to you, abiding with you; but the Comforter, the Holy Spirit, whom the Father will send in My name, He shall teach you all things and shall remind you of all things that I said to you. I leave peace to you; My peace I give to you. Not as the world gives I give to you. Let not your heart

4 be troubled, nor let it be timid." Born From Above The indwelling of the Holy Spirit at salvation is a Spiritual re-birth. It is commonly called "born again", but the literal meaning is "receiving birth 4 from above" (John 3:3). Physically, one may be at most any age at the point of salvation. But Spiritually, there has been a change. At this Spiritual re-birth, one becomes a new person, a Spiritual child in Jesus Christ. Paul makes it very clear (II Corinthians 5:17), "So that if anyone is in Christ, that one is a new creation; the old things have passed away; behold, all things have become new!" The word "new"5 becomes very important in this passage. It means what is "new and distinctive" in nature, "different from the usual, impressive, better than the old, superior in value and attraction"6. Through the Holy Spirit acting within him, the new Christian finds a new nature within his personality. In fact, Jesus Christ is showing His nature, through his Holy Spirit, in the life of the Christian. The period between the point of salvation, and the point when one goes home to be with the Lord, is a time of Spiritual maturity and growth. Spiritually, one is like a child, learning who he is and what he is, in the Lord. This activity of Spiritual growth is called discipleship. And all Christians are, by definition, disciples of Jesus Christ. What is a Disciple? The term "disciple"6 is scripturally a load-word from the Greek culture. Its very basic meaning denotes a man who directs his mind to something 7. Its most common meaning is "apprentice"8. And part of its working definition is that one couldn't have a disciple without a teacher 9. It's not just the mere importation of knowledge. Both teacher and disciple are working together toward a common goal. There is a working relationship between the two. One practical use of this system was in the training of physicians 10. But the most well-known use, probably because of its documentation, was within the teachings of Greek philosophy 11. The Greek Religious Culture It must be remembered that the Greek culture was pagan, worshipping many false gods 12. It was even after Christ that this was witnessed by Paul, when he entered Athens (Acts 17:16). It may have somehow resulted from the invention of the Greek alphabet, and a writing system 13. But the Greeks went through a type of enlightenment period, probably because writing provided a more efficient means to communicate observations and ideas.. They began to question nature, especially the nature and beginning of things around them 14. In their way of thinking, the gods were hidden and didn't reveal themselves, except through special people, like oracles, Greek high priests, and in nature 15. It was later the philosophers began to appear at about the year 600 BC 16. They were first known as the Presocratics 17. The first few gave each of their views of the nature of gods and the world,

5 and a resulting philosophy based upon their observations 18. It must be pointed out, in Greek philosophy, that the teacher/disciple relationship was one that was a search for truth 19. There was no actual revelation from their gods, since they obviously did not exist. The philosophers felt the need to reason themselves up to their god's perceived level. Their attitude was in trying to master the world by thought 20. Given the fact they didn't accept the one true God as Creator and sustainer of all that is, their attitude was totally non-biblical. Later, there was a further development among the philosophers. The Greek word for "wisdom" is sophia 21. Although the original meaning refers to a level of skill 22, the Greeks believed that it was a quality that came from the gods 23. The Bible strongly differs, only saying that wisdom comes from the only one true God. Writing to Christians, James writes (James 1:5), "But if any of you lacks wisdom, let him ask from God, who gives to all freely and with no reproach, and it will be given to Him." But there was another group, among the philosophers, who took things a step too far. They took the word sophia and called themselves "sophists"24. Their idea was that wisdom could be taught, and acquired through clever speech 25. It was almost as if to say "wisdom is our profession". This became too much, even for the pagan Greeks, and it was publicly rejected 26. Centuries later, while probably not referring to them specifically, Paul has much to say about the sophist's attitude, and that of the other Greek philosophers as well (Romans 1:18-25), "For God's wrath is revealed from Heaven on all ungodliness and unrighteousness of men, holding the truth in unrighteousness, because the thing known of God is clearly known within them, for God revealed it to them. "For the unseen things of Him from the creation of the world are clearly seen, being understood by the things made, both His eternal power and Godhead, for them to be without excuse. Because knowing God, they did not glorify Him as God, nor were thankful. But they became vain in their reasonings, and their undiscerning heart was darkened. "Professing to be wise, they became foolish and changed the glory of the incorruptible God into a likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. "Because of this, God gave them up to impurity in the lusts of their hearts, their bodies to be dishonored among themselves, who changed the truth of God into the lie, and worshiped and served the created thing more than the Creator, who is blessed forever. Amen." The Disciple in the Greek World It must be first understood that the focal point of the master-disciple relationship, for the Greek, was the importation of knowledge. The existence of a disciple was impossible without the presence of a teacher/master 27. It was master and disciple working together toward a common goal. As stated before, this made the disciple an apprentice, and not just someone being instructed within a classroom. Although it was rejected by some schools 28, often a personal bond developed between the master and disciple 29. In fact, some schools strongly encouraged it 30. Some schools were dominated by the personalities of its teachers 31.

6 In such schools, often a bonding also developed between the disciples themselves 32. They were like a close-knit family. Because of the teaching of the schools, and the close bonding of its members, they did not disintegrate when the teacher died. The disciples felt a responsibility to pass on the teaching themselves. Different groups were formed, and disciples became teachers themselves 33. The master-disciple relationship existed in two forms. The first was in the area of philosophy. And the other was in the religious activity around their pagan gods. Both forms intersected in the person of the master/teacher 34. He determined the nature of the relationship between the two. The Hebrew School In the Old Testament The Hebrew school goes back over a millennium before the Greek school, to the time of Moses, and was profoundly different. There were no disciples in the Old Testament 35. The word "disciple" is not even used. The literal Hebrew rendering is "scholar", or "pupil"36, and it is only found once (I Chronicles 25:8), "And they made fall lots for duty, as in the rule, as the small, so the great, the one teaching with the pupil." There is a good Scriptural reason for this. The Old Testament does not consist of a search for truth, nor does it center around personalities of teachers, unlike the Greek schools. It is based around an already revealed will of the one true God Himself 37. Historical Background The Covenants The Hebrew system was started within the people of Israel, which consisted of twelve tribes. Their acknowledged ancestor was Abram ("high father"38)39. God had given him a threefold promise: that his descendants will become a nation, that they will possess the land of Canaan, and that they will become a blessing to the nations (Genesis 12:1-3; 15:7-12, 17, 18). God had entered into a covenant (treaty) with Abram (Genesis 15), and had given him the new name of "Abraham" ("the (divine) father is exalted"40) (Genesis 17). This oath was reaffirmed to Abraham's son Isaac, and Isaac's son Jacob, the subsequent patriarchs (Genesis 26:2-5; 28:13-15). God later changed Jacob's name to "Israel"41 ("God reigns"42) (Genesis 32:28). Jacob/Israel was to have twelve sons (Genesis 35:22-26) 43, each to become an ancestor of his own tribe. These tribes were to be grouped together into one people. Many times in Scripture they would be called "sons of Israel"44. The Mosaic Covenant But back before Isaac was born, the Lord came upon Abram in a dream. He gave him a prophecy about the future captivity under the Egyptians (Genesis 15:13-14),

7 "And He said to Abram, Knowing you must know that your seed shall be an alien in a land not theirs; and they shall serve them. And they shall afflict them four hundred years; and I also will judge that nation whom they shall serve; and afterward they shall come out with great substance. And you shall come to your fathers in peace. You shall be buried in good old age." This prophecy was fulfilled, except that the actual period of captivity under Egypt was four hundred and thirty years (Exodus 12:40). The most likely pharaoh, at the time of the end of this period, was Merneptah, the thirteenth son of Ramses II 45. Ramses building had surpassed that of the pharaohs before him 46. He had constructed new cities 47, and did improvements on the existing ones 48. And because of the magnitude of the economics of the situation 49, he employed slave labor. And a great many of them, the twelve tribes of the Hebrews who were the sons of Israel, were captive there. Merneptah simply continued the captivity of the Hebrews. God had sent in Moses, who was eighty years old 50, to free the people 51. When Pharaoh refused to let them go 52, God had sent plagues over Egypt, a total of ten 53. The tenth was the sudden deaths of the firstborn of Egypt, and Pharaoh finally let them go 54. But he and his army of chariots pursued them down to the Sea of Reeds (the actual Hebrew translation). God had performed some miracles, including the famous miracle of the parting of the sea, to let the Hebrews cross over on dry ground. Pharaoh's army pursued them into the sea, and they were drowned when the walls of water collapsed in on them 55. Moses was a mediator chosen by God. As such, his function was mainly to pass on directions from God to His people and from the people to God 56. This also involved becoming an intercessor for the people 57, which involved much faith and commitment. The important factor was that he was a chosen vessel, whose function was to relay the chosen will of God, as well as the needs of his people. Nothing originates with Moses, but God acts out things through him. The word for mediator is not used in the Old Testament, and the concept is surprisingly scarce. But it is shown in the life of Moses. Moses did not begin a school. He had no disciples, nor chose his successors. In this he differs profoundly from the Greek master-disciple system 58. He was simply an instrument of the divine revelation of God. It was God's intention to make Abraham's descendants a great nation (Genesis 12:2). This was why he brought them out of Egypt. God added another covenant, on top of the one he had with Abraham. Under God's leadership, the people of Israel had gathered at the bottom of Mt. Sinai 59, where they would receive the covenant/treaty. Since God was working through Moses, it would be called the Mosaic covenant. A covenant was a type of contract, or treaty 60. Its focal point is in the legal relationship between two parties 61. This was divided into main areas: oath and commitment on the one hand, and love and friendship on the other 62. God's covenant with his people would involve both. Covenants formed the legal structure in society, and in international relations. Therefore, they had a wide and varied use. Covenants could be established between individuals 63, between states and their representatives 64, between kings and their subjects 65, between a military leader and his soldiers 66, and between a husband and his wife 67. The concept of a covenant, between the people and a deity, was not unknown throughout pagan cultures 68. Theirs was an attempt to achieve it through a system of sacrifices 69. The obvious difference was that there was only one true God, and He had already revealed Himself to his chosen people, through a series of signs, prophecies, and miracles, and his full intention to have a

8 covenant relationship with them. The pagans had nothing, since there are no other gods. The covenant 70 had a number of standard features in it. And the Old Testament covenants shared these features 71. The important ones here are the covenant oath, and the requirements of the two parties involved 72, the law. The Oath The oath 73 to the covenant is basically the point where both parties pledge to keep the covenant itself. Actually, the ancient procedure was more detailed. One, or more, animals were sacrificed 74. And the oath also involved curses on those who broke the covenant 75. The blood indicated the type of punishment fitting for the one breaking the covenant. It was if to say, "May what happened to this animal happen to me if I break this covenant". It therefore involved total commitment, and involved a high element of faith between those involved. The pledge was made at Mount Sinai (Exodus 19:7-8), "And Moses came and called the elders of the people. And he put all these words before them which Jehovah commanded him. And all the people answered together and said, All which Jehovah has spoken we will do. And Moses brought back the words of the people to Jehovah." It must be pointed out that there are at least two universal Biblical truths involved here, and they are both explained in the New Testament (Ephesians 2:8-10), "For by grace you are saved, through faith, and this not of yourselves; it is the gift of God; not of works, that not anyone should boast; for we are His workmanship, created in Christ Jesus unto good works, which God before prepared that we should walk in them." And there is the other, where Jesus Christ is answering Thomas (John 14:6), "Jesus said to him, I am the Way, and the Truth, and the Life. No one comes to the Father except through Me." Jesus Christ wasn't revealed to the Hebrews yet, back in the Old Testament, but He would be their Savior. It was the act of faith within their oath to God that resulted in their salvation. And even though the people may sin, lose their physical lives and possibly their nation, they could not ever lose their salvation. The Law The second important feature of the covenant was the stipulations, or requirements. For the Hebrew people, this meant keeping the law, the "Torah"76, meaning the 613 laws that God had revealed to them 77. The law should be viewed as a way that God revealed Himself to His people. It was a divine gift which was to show what conduct is in keeping with God's own people, or what conduct undermines it 78. It was unconditional. It was comprehensive, covering all aspects of life 79, especially the form of worship required by God 80. Since the law was a revelation from the one true God, and keeping it was a requirement under

9 His covenant, it therefore became a focal point for His people, the twelve tribes of Israel. Everything in life, especially education, would focus in on the proper observance of God's law. The Teaching of the Law In the earliest period, the education was done within the home, and the parents were the tutors. And this continued through the whole of the Biblical period 81. The Scripture became the sole basis for both belief and conduct in daily life. It was the parent s responsibility to teach the law, to teach a trade, and get their son married 82. This is illustrated in Scripture (Proverbs 1:7-9), "The fear of Jehovah is the beginning of knowledge; fools despise wisdom and instruction. My son, hear your father's instruction, and do not forsake the law of your mother; for they shall be an ornament of grace to your head, and chains for your neck." It is believed that later, during the Babylonian captivity, the synagogue 83 began to appear 84. The basic meaning of the word is a gathering, or a union 85. And it later became to mean a Jewish place of worship 86. Its primary function was in teaching the law, which was to be read and taught, heard and learned 87. It also served as a place of prayer 88, school 89, council and the place of assembly 90, and hospice (for Jews from abroad) 91. It is significant that all synagogues, regardless of their location, all faced Jerusalem 92, and ultimately the temple site, which must have been their focal-point. This also corresponded to the direction of prayer, attested to in Scripture 93. An ark, with the Torah, was placed near the entrance during worship. The person had to turn around after entering, in order to have the Torah before him. The effect would be that he would be facing the ark, the Torah, and Jerusalem 94. After the fall of Babylon, under the Medes and the Persians in 539 BC, the Jews were favorably ruled over by the Persians 95. A second temple was built in Jerusalem 96, to replace the one that had been destroyed earlier by the Babylonians 97. Then the walls were rebuilt around Jerusalem, under the leadership of Nehemiah 98. Then the people gathered together, and Ezra read the law to them 99. This was in the year 444 BC 100. In the area of teaching the law of God, this was a major turning-point all the way around. It was shortly after this event that the law was taught in the synagogues by the scribes 101. Ezra himself was a scribe, "skilled scribe in the Law of Moses, which Jehovah the God of Israel had given" (Ezra 7:6). The position of the scribe becomes very important here. The Hebrew word for "scribe"102 is a loan-word from the Canaanites. And other cultures, like the Egyptians 103, Mesopotamians 104, and the Phoenicians 105, used it. Their skills placed them in the highest levels of the monarchies, often with administrative duties in the palaces 106. If Jeremiah 36:10 is to be understood correctly, the scribe could be the head of a royal court chancellery, with the power of the seal of the king 107. Among the Hebrews, Ezra's position seems to be a unique one. But the activity of the scribe was characterized by the study of the law, and by the wisdom of the ages, which placed them in high respect at all levels 108. This seemed, at least, to make them ideal for the teaching of the law. Wherever there was a synagogue, this moved the education from the home to the more public area. The obvious goal, for the student, was the learning of the law of God. The advanced goal towards a sense of mastery was to develop the ability, or skill, to apply God's law to everyday

10 situations 109. The student-teacher relationship was one that was governed by deep respect. The student was bound to his teacher for the rest of his life 110. The Hebrew word for "great" 111 later became a root word for "rabbi", which meant "my master", or "my teacher" 112. It was a title given both by the students, and people outside the school, to the scribes who were teachers 113. The title was later the exclusive term for those who completed their studies, and had been ordained as teachers of the law 114. This had become a kind of guild, where candidates had to meet the required criteria, and was forty years old. He was then ordained by the laying on of hands. Ordination was based upon the need of ordained rabbis. Therefore it was not automatic 115. It is to be noted that Jesus himself was called "Rabbi"116, even though he was about thirty years old 117. The teaching atmosphere was a simple one. There was the classroom setting. The Jewish child was sent to school at five or six years of age. The pupils and teacher all stood together. Or students sat in a semicircle facing the teacher, who was also seated 118. Until ten years of age, the teaching was the Scripture. This began with the book of Leviticus, and continues with the other four books written by Moses, the Pentateuch. Then the study went on to the prophets, and lastly, the writings 119. From the age of ten to fifteen, the traditional law was the main study. Those over the age of fifteen were studying theology 120. Outside the classroom, the student acted as a servant for the teacher. The teacher could either be walking, or riding on a donkey, with the student walking reverently behind, at a respectful distance 121. As one would expect, there could be various applications to the applications of the law to everyday life. This led to a lack of uniformity among the learned men, and teachers, of the law. This led to different schools of teaching. For example, the two great schools of Hillel and Shammai are well known, and their debates dominate many parts of the older tradition, since they were opponents to each other's application of the law 122. The Fulfillment of the Law by Jesus Christ Being a revelation from God to his people, the law was a marvelous thing. It was God's moral law. It was a guideline by which God's people applied it to daily life. The problem is that the law was a type of negative. It was mostly a list of laws that one shouldn't violate. There was a promise of living a long life through obedience to it 123, but not eternal life. There were groups of people who confined their study to the law, and nothing else, which led them to believe that there was nothing after death, as in no resurrection. This was the problem with the Sadducees 124 and the Samaritans 125. Although it is missing in the five books written by Moses, it is clearly stated throughout the Old Testament. But there was to be a new covenant. And it was going to fulfill the law in the old covenant. In fact, the old covenant was pointing to the fulfillment by the new covenant, by the expected Savior. This is predicted by the prophet Jeremiah, especially in reference to the law (Jeremiah 31:31-34), "Behold, the days come, says Jehovah, that I will cut a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I cut with their fathers in the day I took them by the hand to bring them out of the land of Egypt (which covenant of Mine they broke, although I was a husband to them, says Jehovah).

11 "But this shall be the covenant that I will cut with the house of Israel: After those days, declares Jehovah, I will put My Law in their inward parts, and I will write it on their hearts; and I will be their God, and they shall be My people. "And they shall no longer each man teach his neighbor, and each man his brother, saying, Know Jehovah. For they shall all know Me, from the least of them even to the greatest of them, declares Jehovah. For I will forgive their iniquity, and I will remember their sins no more." The law was a great revelation from God. But his Son, who is Jesus Christ, is far greater. The focal point of the entire Bible is in who He is, and what he has done. The foundation for this truth is expressed in John's gospel (John 1:1-5), "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and without Him not even one thing came into being that has come into being. In Him was life, and the life was the light of men; and the light shines in the darkness, and the darkness did not overtake it." John writes further (John 1:9-14), "He was the true Light; He enlightens every man coming into the world. He was in the world, and the world came into being through Him, yet the world did not know Him. He came to His own, and His own did not receive Him. "But as many as received Him, to them He gave authority to become children of God, to the ones believing into His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but were born of God. "And the Word became flesh and tabernacled among us. And we beheld His glory, glory as of an only begotten from the Father, full of grace and of truth." As for the law, Jesus Himself said (Matthew 5:17), "Do not think that I came to annul the Law or the Prophets; I did not come to annul, but to fulfill." All four gospels record the crucifixion of Jesus Christ, to pay for all sins of all time. But it is John who writes in more detail, since he was an eyewitness to the event at the foot of the cross (John 19:28-30), "After this, knowing that all things have now been finished that the Scripture be completed, Jesus said, I thirst. Then a vessel full of vinegar was set, and having filled a sponge with vinegar, and putting hyssop around, they brought it to His mouth. Then when Jesus took the vinegar, He said, It has been finished. And bowing His head, He delivered up the spirit." His resurrection from the tomb is also recorded in all four gospels. But years later, he appears to John (Revelation 1:17-18), "And when I saw Him, I fell at His feet, as dead. And He put His right hand on me, saying to me, Do not fear. I am the First and the Last, and the Living One; and I became dead; and, behold, I am living forever and ever. Amen. And

12 I have the keys to hell, and of death." The Mosaic covenant, in the Old Testament, was a treaty, which had laws. But the New Testament covenant 126 is a different word. It means last will and testament, which is set around inheriting the kingdom, through Jesus Christ, and cannot ever be broken. And Jesus is alive to enact his own last will and testament. This is the final covenant. But as would be expected, there were those who tried to return back to following the law. Paul writes to the Galatians, since this was being practiced within their churches (Galatians 3:1-5), "O foolish Galatians, who bewitched you not to obey the truth, to whom before your eyes Jesus Christ was written afore among you crucified? This only I desire to learn from you: Did you receive the Spirit by works of Law or by hearing of faith? Are you so foolish? Having begun in the Spirit, do you now perfect yourself in the flesh? "Did you suffer so much vainly, if indeed it also was vainly? Then He supplying the Spirit to you and working works of power in you, is it by works of Law or by hearing of faith?" In fact, Paul correctly puts the law into the Biblical perspective (Galatians 3:15-29), "Brothers, I speak according to man, a covenant having been ratified, even among mankind, no one sets aside or adds to it. But the promises were spoken to Abraham and to his Seed (it does not say, And to seeds, as of many, but as of one, "And to your Seed," which is Christ). "And I say this, A covenant having been ratified before to Christ by God, the Law coming into being four hundred and thirty years after, does not annul the promise, so as to abolish it. For if the inheritance is of Law, it is no more of promise; but God has given it to Abraham through promise. "Why the Law then? It was for the sake of transgressions, until the Seed should come, to whom it had been promised, being ordained through angels in a mediator's hand. But the Mediator is not of one, but God is one. Then is the Law against the promises of God? Let it not be! For if a law had been given which had been able to make alive, indeed righteousness would have been out of Law. "But the Scripture locked up all under sin, that the promise by faith of Jesus Christ might be given to the ones believing. But before the coming of faith, we were guarded under Law, having been locked up to the faith being about to be revealed. "So that the Law has become a trainer of us until Christ, that we might be justified by faith. But faith coming, we are no longer under a trainer; for you are all sons of God through faith in Christ Jesus. "For as many as were baptized into Christ, you put on Christ. There cannot be Jew nor Greek, there is no slave nor freeman, there is no male and female; for you are all one in Christ Jesus. And if you are of Christ, then you are a seed of Abraham, even heirs according to promise." Paul tell his readers to walk in the Spirit (Galatians 5:25). In place of the law, he gives the fruit

13 of the Holy Spirit (Galatians 5:22-23), "But the fruit of the Spirit is: love, joy, peace, long-suffering, kindness, goodness, faith, meekness, self-control. Against such things there is not a law." And so the people of God should be embracing His greatest revelation, and personified truth, who is His Son. The attention therefore shifts from the focus in on the law, and into the person of Jesus Christ. The Disciples of Jesus It was Jesus Himself, as the greatest Teacher in all of the Bible, who chose twelve disciples to follow Him, and His teaching (John 13:16), "By this all shall know that you are My disciples, if you have love among one another" Jesus Christ was a Jew, and he was called "Rabbi". But the Law of Moses pointed to Him and His fulfillment. So there was no need for him to continue the style of the Hebrew school, except that He was the revealed truth now, from God the Father 127. His teaching style would be taken from the Greek master/disciple school. But there were major differences here as well. The Greek philosophical school started out with teaching, and, in some schools, the teachers and disciples became close personally. With Jesus, it was very different. The master/disciple relationship was not centered on the activity of teaching at all. It was focused in on the personal relationship with Jesus Christ 128, also the basis for salvation. It is He who decides who enters into discipleship. And it was He who gave the form and content to the relationship with his disciples 129. Everything becomes dependent upon this point. Any kind of teaching, philosophy, or revelation will not result in one having eternal life. But a relationship with Jesus Christ does. Then everything develops from that point, of having faith in Him: His leadership through His permanent indwelling of the Holy Spirit. Jesus said to his disciples (John 15:26), "And when the Comforter comes, whom I will send to you from the Father, the Spirit of Truth who proceeds from the Father, that One will witness concerning Me." It is Jesus who defines what discipleship is, and that it is all through Him. He is the true head of his believers, which make up his church (John 8:31-32), "Then Jesus said to the Jews who had believed in Him, If you continue in My Word, you are truly My disciples. And you will know the truth, and the truth will set you free." Since Jesus would fulfill the law, as the Son of God, he kept his disciples aloof from the Rabbinic system of his time 130. His emphasis would be on "my commandments", and not on the law itself: "If you love Me, keep My commandments." (John 14:15). This is a type of discipleship where the master/teacher lives forever. He continues with them spiritually. They continue to be led, and taught, through the Holy Spirit. Before ascending up to Heaven, Jesus made it very clear that the job is on-going (Matthew 28:18-20), "And coming up Jesus talked with them, saying, All authority in Heaven and

14 on earth was given to Me. Then having gone, disciple all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things, whatever I commanded you. And, behold, I am with you all the days until the completion of the age. Amen." After Jesus' Ministry Other Disciples are Added It is a huge mistake to assume that the disciples were limited to the original twelve men who were with Jesus. In fact, Scripture itself gives a number of examples of other people becoming disciples (Acts 6:7), "And the Word of God was increasing, and the number of the disciples in Jerusalem was multiplying exceedingly. Even a great crowd of the priests were attending to the faith!" Saul, of Tarsus, was a well-known persecutor of Christians, until he became a Christian himself. Most of the books, in the New Testament, are letters that he wrote under the influence of the Holy Spirit, becoming Scripture. By definition, he became a disciple also (Acts 9:26-28), "And Saul arriving in Jerusalem, he tried to be joined to the disciples. And all feared him, not believing that he is a disciple. But taking hold of him, Barnabas led him to the apostles and told them how he saw the Lord in the highway, and that He spoke to him, and how in Damascus he spoke boldly in the name of Jesus. And he was with them, going in and going out in Jerusalem, and speaking boldly in the name of the Lord Jesus." The Scripture speaks of twelve disciples, who were new Christians. This wasn't during Jesus' time on earth. This was long after the cross, and in Ephesus, in Asia Minor (Acts 19:1-7), "And it happened, in the time Apollos was in Corinth, Paul was passing through the higher parts to come to Ephesus. And finding some disciples, he said to them, Believing, did you receive the Holy Spirit? And they said to him, We did not even hear whether the Holy Spirit is. And he said to them, Then to what were you baptized? And they said, To the baptism of John. And Paul said, John indeed baptized with a baptism of repentance, saying to the people that they should believe into the One coming after him, that is, into the Christ, Jesus. "And hearing, they were baptized into the name of the Lord Jesus. And Paul laying hands on them, the Holy Spirit came on them, and they spoke in languages and prophesied. And all the men were about twelve." This proves that there as many disciples in the world as there are Christians. The structure of discipleship is most clearly demonstrated in the gospel of John, and in Acts. We Are Disciples of Christ The goal of advancement, of the pagan philosophers, was to understand the world, and use

15 excellency of speech. The goal of advancement, among the Hebrew scholars, was to apply God's law to everyday situations. The goal, of a disciple of Jesus Christ, is to be spiritually close to Him as possible. And this getting closer is where Spiritual maturity begins. It is done through the Holy Spirit, through prayer. But the focus is not on the Holy Spirit. It is totally into Jesus. And he acts through His Holy Spirit. Using another metaphor for his believers, like a flock of sheep, Jesus Christ clearly describes the nature of the relationship (John 10:27-30), "My sheep hear My voice, and I know them, and they follow Me. And I give eternal life to them, and they shall not perish to the age, never! And not anyone shall pluck them out of My hand. My Father who has given them to Me is greater than all, and no one is able to pluck out of My Father's hand. I and the Father are One!" Bible Research Group

16 Footnotes 1. charis - (Greek: Strong's number 5485). 2. Isaiah 28: Joel 2: gennao - (Greek: Strong's number 1080). 5. kainos - (Greek: Strong's number 2537). 6. mathetes - (Greek: Strong's number 3101). 7. Kittel IV: Ibid. 9. didaskalos - (Greek: Strong's number 1320). 10. Kittel, ibid. 11. Ibid. 12. New Bible Dictionary [NBD], p.104, see "Athens". 13. Ibid., pp.1265, Kittel IX: Ibid., III: "The Presocratics" [Wheelwright], p Ibid. 18. Ibid., pp Kittel IV: Kittel III: sophia - (Greek: Strong's number 4678). 22. Kittel VII: Ibid. 24. Wheelright, p Kittel, Ibid., p Ibid., p Ibid., IV: Ibid., p Ibid., p Ibid., p Ibid. 32. Ibid., p Ibid. 34. Ibid., p Ibid., p tal-meed - (Hebrew: Strong's number 8527). 37. Kittel, Ibid. 38. Abram - (Hebrew: Strong's number 87). 39. NBD, p Theological Dictionary of the Old Testament [TDOT] I:53; Abhraham - (Hebrew: Strong's number 85).

17 41. Yisra'el - (Hebrew: Strong's number 3478). 42. TDOT VI: "The sons of Leah: Reuben, Jacob's first-born; and Simeon, and Levi, and Judah, and Issachar, and Zebulun. The sons of Rachel: Joseph and Benjamin. And the sons of Bilhah, Rachel's slave-girl: Dan and Naphtali. And the sons of Zilpah, Leah's slave-girl: Gad and Asher. These were Jacob's sons who were born in Padan-aram." (Genesis 35:23-26). 44. TDOT, ibid. 45. "A History of the Ancient Egyptians" [Breasted], p Ibid., p Ibid., p Ibid., p Ibid., Exodus 7: Exodus 5: Exodus 5: Exodus Exodus 12: Exodus Kittel IV: Ibid. 58. Ibid., pp Exodus 19: NBD, p "The Covenant Formulary" [Baltzer], p TDOT II: Genesis 21:22; 26:23; 31:44; 47:29; I Samuel 18:3; 23: I Kings 5:26; 15:19; 20: II Samuel 5:3; II Kings 11: II Kings 11: Ezekiel 16:8; Malachi 2:14; Proverbs 2: Kittel II: Ibid, p berith - (Hebrew: Strong's number 1285) - used 286 times in the Old Testament (Kittel, ibid., p.107). 71. "What the Bible Says About Covenant" [Smith], pp Ibid.; The others are the preamble, the historical prologue, the provision for the deposit of the treaty and its review, list of witnesses, and blessings and curses. 73. alah - (Hebrew), Strong's number 423; TDOT I:261, used as a noun 36 times in the Old Testament. 74. Smith, pp Ibid., p Old Testament: torah -(Hebrew: Strongs number 8451) - Appearing 220 times in the Old Testament; New Testament: nomos - (Greek: Strong's number 3551) - appearing 194

18 times in the New Testament Smith, p Kittel IV: Ibid., p Ibid., p NBD, p Ibid. 83. sunagogeh - (Greek: Strong's number 4864) - appears 56 times in the New Testament. 84. NBD, ibid. 85. Kittel VII: NBD, ibid. 87. Kittel, ibid., p Ibid., p Ibid. 90. Ibid., p Ibid., p Ibid., p I Kings 8:38, 44, 48; II Chronicles 6:34, 38; and Daniel 6: Kittel, ibid., pp NBD, p Ezra 5:1-6: NBD, p Nehemiah 1-6: Nehemiah 7: NBD, p Ibid soper - (Hebrew: Strong's number 5608) TDOT X: Ibid., p Ibid., p Ibid., pp Ibid., p Ibid., p Kittel IV: Ibid., VI: rav - (Hebrew: Strong's number 7227) Kittel, ibid Ibid Ibid., p Ibid., IV: John 1:49; 3:2; 4:31; 6:25; 11: Luke 3: "Manners and Customs of Bible Lands" [Wight], p Ibid.

19 120. Ibid Kittel I: Ibid., IV: Exodus 20: Acts 23: Kittel VII: diatheke - (Greek: Strong's number 1242) John 14: Kittel IV: Ibid Ibid., p.454.

20 Bibliography Baltzer, Klaus, The Covenant Formulary, Fortress Press, Philadelphia, Pennsylvania, Botterweck, G. Johannes, and Ringgren, Helmer (ed.), Theological Dictionary of the Old Testament, 15 vols., William B. Eerdmans Publishing Company, Grand Rapids, Michigan, Breasted, James Henry, Ph. D, A History of the Ancient Egyptians, Charles Scriberner's Sons, New York, Douglas, J.D. (ed.), New Bible Dictionary, 2nd ed., Tyndale House, Wheaton, Illinois, Green, Jay P. (ed.), The Interlinear Bible, Peabody, Massachusetts, Kittel, Gerard, Theological Dictionary of the New Testament, 10 vols., Grand Rapids, Michigan, Smith, Mont W., What the Bible Says About Covenant, College Press Publishing Company, Joplin, Missouri, Strong, James, S.T.D., LL.D., Strong's Exhaustive Concordance of the Bible, World Publishing, Grand Rapids, Michigan, Thayer, Joseph Henry, D.D., Greek-English Lexicon of the New Testament, Zondervan, Grand Rapids, Michigan, Wheelwright, Philip (ed.), The Presocratics, Bobbs-Merrill Educational Publishing Indianapolis, Indiana, Wight, Fred H., Manners and Customs of Bible Lands, Moody Press, Chicago, Illinois, 1987.