9:30 am—10:30 am
10:45 am—12:00 pm
6:30 pm—7:30 pm
Raleigh Community Church
4748 New Allen Road
Memphis, TN 38128
DISCIPLESHIP - Deep Dive on God's Spirit
Sunday 9:30 am to 10:30 am;
Wednesday 7:00 pm - 8:00 pm
DISCIPLESHIP Bible Study Guide
Discipleship in the Life of the Church
(1) Usually a substantive (μαθητής, mathētés, "a learner," from manthánō, "to learn"; Latin discipulus, "a scholar"): The word is found in the Bible only in the Gospels and Acts. But it is good Greek, in use from Herodotus down, and always means the pupil of someone, in contrast to the master or teacher (διδάσκαλος, didáskalos). See Matthew 10:24; Luke 6:40. In all cases it implies that the person not only accepts the views of the teacher, but that he is also in practice an adherent. The word has several applications. In the widest sense it refers to those who accept the teachings of anyone, not only in belief but in life. Thus the disciples of John the Baptist (Matthew 9:14; Luke 7:18; John 3:25); also of the Pharisees (Matthew 22:16; Mark 2:18; Luke 5:33); of Moses (John 9:28). But its most common use is to designate the adherents of Jesus. (a) In the widest sense (Matthew 10:42; Luke 6:17; John 6:66, and often). It is the only name for Christ's followers in the Gospels. But (b) especially the Twelve Apostles, even when they are called simply the disciples (Matthew 10:1; Matthew 11:1; Matthew 12:1, et al.). In the Acts, after the death and ascension of Jesus, disciples are those who confess Him as the Messiah, Christians (Acts 6:1-2, 7; Acts 9:36 (feminine, mathétria); Acts 11:26, "The disciples were called Christians"). Even half-instructed be-lievers who had been baptized only with the baptism of John are disciples (Acts 19:1-4).
(2) We have also the verb, μαθητεύω, mathēteúō, "Jesus' disciple" (literally, "was discipled to Jesus," Matthew 27:57); "Make disciples of all the nations" (the King James Version "teach," Matthew 28:19); "had made many disciples" (the King James Version "taught many," Acts 14:21); "every scribe who hath been made a disciple to the kingdom of heaven" (the King James Version "instructed," Matthew 13:52). The disciple of Christ today may be described in the words of Farrar, as "one who believes His doctrines, rests upon His sacrifice, imbibes His spirit, and imitates His example."
The Old Testament has neither the term nor the exact idea, though there is a difference between teacher and scholar among David's singers (1 Chron. 25:8), and among the prophetic guilds the distinction between the rank and file and the leader (1 Samuel 19:20; 2 Kings 6:5).
—G. H. Trever
The International Standard Bible Encyclopedia.
Matthew 28:16-20 (NIV2011)
16 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17 When they saw him, they worshiped him; but some doubted. 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”
Wednesday Bible Study with Mario Simmons & Jim Harbin
28:19. The connective οῦ̓ν (oun, Therefore) makes it clear that Jesus’ exalted authority noted in verse 18 is foundational for what follows. Grammatically, the imperative verb μαθητεύσατε (mathēteusate, “make disciples”) is preceded by an aorist participle (πορευθέντες, poreuthentes, “go”) which shares the imperatival force of the main verb. Hence, the disciples are to go (rather than the temporal emphasis, “having gone”) and make disciples. The object of their mission is to disciple “all the nations” (πάντα τὰ ἔθνη, panta ta ethnē). The earlier instructions to go only to the “lost sheep of Israel” (10:6; cf. 15:24) are now rescinded, replaced by a universal mission to all ethnic groups. However, the commission should not be construed as excluding a mission to Israel, because Israel is now “subordinated and absorbed into the comprehensive reference to the nations.”
Two participles follow the main verb (βαπτίζοντες, baptizontes, baptizing, διδάσκοντες, didaskontes, teaching) and specify the means by which the “nations” are to be discipled. The former describes the initiation process by which one is brought into a new relationship with the Father,... Son and... Holy Spirit. The prepositional phrase, in the name (εἰς τὸ ὄνομα, eis to onoma) suggests that the goal of baptism is to transfer the initiate “into a relationship of belonging to the triune God.” Therefore baptism marks entry into a new sphere of commitment and allegiance, in which God’s will as disclosed in Jesus, is given priority (=kingdom). Although the text is implicitly trinitarian, the singular “name” emphasizes the unity of the triune God. It may be surprising that in spite of Jesus’ words to baptize “in the name of the Father, Son, and Holy Spirit,” the early church regularly baptized “in the name of Jesus” (e.g., Acts 8:16; 19:5). However, as observed by Albright and Mann: “The mistake of so many writers on the New Testament lies in treating this saying as a liturgical formula (which it later became), and not as a description of what baptism accomplished.”
College Press NIV Commentary, The - Matthew.
We are a compassionate community of faith reconciling the world by making disciples.