Disciples of Jesus in the New Testament Scriptures

The Concept of Discipleship in the New Testament

The term "disciple" is central to understanding the New Testament's portrayal of Jesus' followers. A disciple, as described in the Gospels, is one who follows Jesus, learns from him, and is sent out to continue his mission ^[1]. The Gospels of Matthew, Mark, Luke, and John all provide insights into the nature and role of disciples in Jesus' ministry.

The Call to Discipleship

Jesus' call to discipleship is a recurring theme in the Gospels. In Matthew 21:1 and Mark 11:1, Jesus sends two disciples to prepare for his entry into Jerusalem, illustrating the trust and responsibility he places in them ^{[2, 3]}. The Gospel of John highlights the significance of discipleship, noting that Jesus performed many signs before his disciples that are not recorded in the Gospel (John 20:30) ^[4].

Characteristics of Disciples

The New Testament describes various characteristics of Jesus' disciples. They are portrayed as being part of an inner circle, with Peter, John, and James being particularly close to Jesus (Luke 8:51) ^[5]. Discipleship involves following Jesus, even in the face of persecution, as Jesus himself warns his disciples (Matthew 5:10-11; 10:17-23) ^[6]. The early Christian community, comprising Jesus' disciples, is characterized by unity in worship, fellowship, and prayer (Acts 1:14) ^[7].

The Role of Disciples in Jesus' Ministry

The disciples play a crucial role in Jesus' ministry, serving as his representatives and continuators of his work. Jesus gives them authority to perform miracles and preach the gospel (Matthew 10:1) ^[8]. The appointment of the twelve apostles reflects the twelve tribes of Israel, symbolizing Jesus' mission to reconstitute Israel around himself ^[8]. Additionally, Jesus sends out seventy disciples to prepare the way for his ministry, indicating the broader scope of his mission (Luke 10:1) ^[9].

Theological Significance of Discipleship

The concept of discipleship is theologically significant as it underscores the relational and missional aspects of Jesus' ministry. Calvin's commentary on the prophets highlights the importance of understanding the disciples' role in the context of Jesus' broader mission ^[10]. The New Testament writers, including the authors of the Gospels and Acts, emphasize the continuity between Jesus' ministry and that of his disciples, illustrating the integral nature of discipleship to the Christian faith.

Diversity and Development

The understanding of discipleship evolves throughout the New Testament. The early Christian community, as described in Acts, includes not only the original disciples but also others who become part of the community after Jesus' resurrection, such as his brothers (Acts 1:14) ^[7]. The role of prophets and teachers in the early church further expands the concept of discipleship, highlighting its connection to various ministries within the community (Acts 11:27; 1 Corinthians 13:2-14:40) ^[11].

The New Testament's portrayal of discipleship is multifaceted, encompassing the call to follow Jesus, the characteristics of disciples, and their role in continuing Jesus' mission. As the early Christian community developed, the understanding of discipleship expanded to include a broader range of roles and responsibilities, reflecting the dynamic and inclusive nature of Jesus' ministry. The seed of Jesus' servants, or the spiritual descendants of the early disciples, are seen as inheriting the promises and privileges associated with the Gospel church state (Psalm 69:36) ^[12].

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Disciple — [APOSTLES]”
Matthew “When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples, -- Matthew 21:1”
Mark “When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, -- Mark 11:1”
John “John 20:30 (YLT) — Many indeed, therefore, other signs also did Jesus before his disciples, that are not written in this book;”
Luke (Protestant academic) “Tyndale House on Luke 8:51: 8:51 Peter, John, and James became the inner circle of Jesus’ disciples (see 5:1-11; 9:28; Mark 14:32-33).”
Matthew (Protestant academic) “Tyndale House on Matthew 5:10: 5:10-11 Jesus’ first disciples were persecuted by hostile Jewish leaders who were offended by Jesus’ new and authoritative revelation (see 10:17-23; 11:2-6; 12:1-8; 15:1-20; 23:34-36). Since then, doing right by associating with Jesus and obeying his teachings has often been a source of persecution (10:24-25; 2 Tim 3:12).”
Acts (Protestant academic) “Tyndale House on Acts 1:14: 1:14 The first disciples were united in worship, fellowship, and prayer (see also 2:42, 46-47; 4:24-31; 5:12; 12:5; 13:1-3). The faithful women who had been witnesses of Jesus’ crucifixion and resurrection were present (Luke 23:49, 54-56; 24:1-10, 22). • The brothers of Jesus had not believed in him during his ministry (John 7:3-5; cp. Matt 12:46-49), but became his disciples after his resurrection.”
Matthew (Protestant academic) “Tyndale House on Matthew 10:1: 10:1 Jesus called his twelve disciples as workers in the harvest (9:37-38). The choice of twelve is not accidental—it recalls the twelve tribes of Israel. Jesus was appointing new leaders for the new people of God under his reign as Messiah (16:18-19; 18:18; 19:28; 21:43). • gave them authority (9:6-8; 28:18): Jesus enabled the Twelve to perform ministries that the Jewish leaders could not accomplish (9:32-34; 10:5-8). The authority to cast out evil spirits (8:28) and to heal are ascribed to Jesus (4:23; 8:1–9:35) in similar terms.”
Luke (Nonconformist/Puritan) “Matthew Henry on Luke 10:1: We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe, I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he se”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.2: 64:7 66:24 Jeremiah 4:31 5:8 5:28 7:4 7:4 9:1 10:23 10:24 10:24 11:21 17:1 17:5 18:16 19:6 19:8 22:24 22:28 25:9 25:13 25:18 28:10 28:11 30:11 31:15 43:2 48:2 50:11 Lamentations 1:7 2:5 2:8 3:29 Ezekiel 15:3 16:26 20:11 20:24 20:25 26:2 26:14 37:1 43:15 43:15 47:11 Daniel 5:28 5:30 5:31 7:10 7:17 8:20 Hosea 1:7 6:4 8:14 9:6 13:3 Joel 1:13 2:13 2:23 2:28 Amos 1:3 3:6 4:1 4:1 5:10 5:19 8:11 Micah 1:3 1:11 2:11 7:9 7:16 Nahum 3:8 Habakkuk 2:1 2:1 2:1 2:2 3:2 3:2 3:13 Zechariah 9:14 13:4 14:3 Malachi 1:4 1:11 4:2 Matthew 2:14 3:12 3:12 3:12 3:12 ”
Acts (Methodist/Wesleyan) “Adam Clarke on Acts 11:27: Came prophets from Jerusalem - Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on Gen 20:7, where the subject is largely explained), yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Act 11:28, though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Rom 12:4, etc., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were 1. Teachers or preachers in general. 2. Person”
Psalms (Baptist/Reformed) “John Gill on Psalms 69:36: The seed also of his servants shall inherit it,.... Not their natural, but spiritual seed, or a succession of converts in the churches; see Psa 45:16; who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God; not of corruptible, but incorruptible seed, by the word of God, which lives and abides for ever, Joh 1:13; these are the proper and rightful inheritors of the Gospel church state, and all its privileges, in all successive generations, quite down to the New Jerusalem church state, wherein will dwell only righteous persons, and w”

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