Are All Believers Disciples? part 1

Are All Believers Disciples?

Some affirm that only certain believers are disciples. Discipleship is said to be a status that certain believers chose to enter into at some point after their conversion, so that, within the larger class of believers, a smaller, elite group of believers are disciples. Others affirm that, while there are such things as false believers (cf. John 2:23-3:3; 12:42; Acts 8:13) and false disciples (John 6:60, 66; 12:4),[i] and neither all believers nor all disciples are equally spiritually strong (cf. Acts 14:22; 18:23), the Bible nevertheless equates the categories of believer and disciple, so that all saved people, all believers, are disciples. This second position is the one taught in Scripture.

The Greek noun translated disciple appears 269 times in 253 verses in the New Testament,[ii] while related words that shed further light on the nature of a disciple appear a number of additional times.[iii] Generally, a disciple is a learner (Mark 9:31; Luke 11:1)[iv] or follower, and a disciple of Christ is one who follows the Lord Jesus and follows or keeps His commandments (cf. Matthew 21:6; 26:19).[v] Scripture thus repeatedly records that Christ’s “disciples follow him” (Mark 6:1; Matthew 8:23; Luke 22:39; John 18:15; 21:20). While, as is expected, not all of the 269 references to disciples specifically define the word, very strong exegetical evidence from many passages establish that one becomes a true disciple of Christ at the same moment that one becomes a true believer, so that discipleship begins at regeneration, and all the people of God, not some elite minority, are identified as disciples in Scripture. No verse in Scripture teaches that believers become disciples at a post-conversion crisis or that only some of the regenerate are disciples. Rather, it was the “disciples [who] were called Christians” (Acts 11:26). Disciples are Christians, and Christians are disciples.[vi]

Disciples are not an elite order of especially consecrated believers because disciples are too often sadly lacking in consecration. Disciples can be chastened as those of “little faith” (Matthew 8:23-27) and can fail to have the kind of faith that is associated with God’s powerful working (Matthew 17:14-21; Mark 9:14-29; Luke 9:18-19). They can act in pride (Mark 9:31-34). They can require Christ’s correction (Matthew 19:13-14; 26:8-10) and rebuke (Luke 9:54-55), because they make Him “much displeased” (Mark 10:13-14). Disciples can fear to boldly confess Christ (John 19:38) although their faith does not stay perpetually hidden (19:39-40). Disciples can sleep instead of pray, give in to temptation and fear, and fail to unflinchingly stand for Christ (Matthew 26:40, 45, 56; Luke 22:45-46; John 18:15-27), although their faith does not fail and their repentant return to their Redeemer is as certain as are the answers to Christ’s prayers for His own as High Priest (Luke 22:32) since Christ powerfully works in them through His Word to bring them back to Himself when they sin (22:60-62). Disciples can fail to grasp spiritual truth as they ought to (Mark 7:18-19; 8:16-21; 9:32; John 4:31-35; 9:2-3; 11:11-13; 12:16) and even fail to pursue understanding as they ought when they fail to grasp it (Luke 9:45). While disciples—since they are believers and are therefore the recipients of a new heart—are going to be different from the unregenerate, they are not an elite subcategory of especially consecrated Christian. No text indicates that a special post-coversion act of consecration makes a believer into the higher category of disciple, nor that a certain amount of sin makes a disciple lose his status and return to a lower subcategory of believer. Rather, all believers, with both their Spirit-wrought change and their remaining indwelling sin, are identified as disciples.

--TDR

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[i] Note that Simon the sorceror not only had a kind of belief, but he also assumed the mark of a disciple by getting baptized (Acts 8:13). Baptism is the outward mark of a disciple (Matthew 28:18-20), that is, of a believer (Mark 16:15-16). Nonetheless, he was still “in the gall of bitterness and in the bond of iniquity” and was going to “perish” eternally unless he came to “repent” and was “forgiven” (Acts 8:20-23). Judas Iscariot is another example of a false disciple (Matthew 10:1, 4; John 12:4), and those “disciples” in Acts 19:1-7 were unregenerate until Paul preached the gospel to them and they were converted and baptized (contrast the practice with the already regenerate man Apollos, 18:25-28). The reality of professing believers who are still lost is presented throughout the Bible (cf. 1 Corinthians 15:34; 2 Corinthians 13:5; Titus 1:16; Hebrews 12:15; 2 Peter 2:1).

John 6:60-68 equates false believers with false disciples, and contrasts them with true believers or true disciples. The genuine people of God believe and are sure that Jesus is the Christ, the Son of God, and cannot forsake Him, but false disciples can and do cease to follow Him.

[ii] Maqhth/ß appears in Matthew 5:1; 8:21, 23, 25; 9:10–11, 14, 19, 37; 10:1, 24–25, 42–11:2; 12:1–2, 49; 13:10, 36; 14:12, 15, 19, 22, 26; 15:2, 12, 23, 32–33, 36; 16:5, 13, 20–21, 24; 17:6, 10, 13, 16, 19; 18:1; 19:10, 13, 23, 25; 20:17; 21:1, 6, 20; 22:16; 23:1; 24:1, 3; 26:1, 8, 17–19, 26, 35–36, 40, 45, 56; 27:64; 28:7–9, 13, 16; Mark 2:15–16, 18, 23; 3:7, 9; 4:34; 5:31; 6:1, 29, 35, 41, 45; 7:2, 5, 17; 8:1, 4, 6, 10, 14, 27, 33–34; 9:14, 18, 28, 31; 10:10, 13, 23–24, 46; 11:1, 14; 12:43; 13:1; 14:12–14, 16, 32; 16:7; Luke 5:30, 33; 6:1, 13, 17, 20, 40; 7:11, 18–19; 8:9, 22; 9:1, 14, 16, 18, 40, 43, 54; 10:23; 11:1; 12:1, 22; 14:26–27, 33; 16:1; 17:1, 22; 18:15; 19:29, 37, 39; 20:45; 22:11, 39, 45; John 1:35, 37; 2:2, 11–12, 17, 22; 3:22, 25; 4:1–2, 8, 27, 31, 33; 6:3, 8, 11–12, 16, 22, 24, 60–61, 66; 7:3; 8:31; 9:2, 27–28; 11:7–8, 12, 54; 12:4, 16; 13:5, 22–23, 35; 15:8; 16:17, 29; 18:1–2, 15–17, 19, 25; 19:26–27, 38; 20:2–4, 8, 10, 18–20, 25–26, 30; 21:1–2, 4, 7–8, 12, 14, 20, 23–24; Acts 1:15; 6:1–2, 7; 9:1, 10, 19, 25–26, 38; 11:26, 29; 13:52; 14:20, 22, 28; 15:10; 16:1; 18:23, 27; 19:1, 9, 30; 20:1, 7, 30; 21:4, 16.

[iii] The verb maqhteu/w appears four times (Matthew 13:52; 27:57; 28:19; Acts 14:21), and the nouns maqh/tria and summaqhth/ß appear once each (Acts 9:36; John 11:16).

[iv] See BDAG, Liddell-Scott, & Louw-Nida.

[v] Similarly, a disciple of John the Baptist would follow him and his commands, Matthew 9:14; 11:2; 14:12; Luke 7:18-19; a disciple of the Pharisees would follow them and their commands, Matthew 22:15-16; cf. Mark 2:18; Luke 5:33; and a disciple of other false teachers would follow them and their commands, Acts 20:30. John sought to have those who followed him, who were his disciples, become followers or disciples of Christ, John 1:35-39; 3:26-30. The Lord Jesus organized His church before Pentecost in Acts 2 (Matthew 16:18; 18:17) out of those of John’s disciples who had been saved and immersed by the Baptist, and then became His disciples. Christ’s pre-Pentecost church of immersed saints practiced the ordinances of baptism (John 3:22; 4:1-2) and the Lord’s Supper (Matthew 26:26-29; cf. Matthew 26:30 & Hebrews 2:12) before Pentecost.

[vi] In Acts 11:26, crhmati÷sai te prw◊ton e˙n ∆Antiocei÷aˆ tou\ß maqhta»ß Cristianou/ß explicitly equates the category Christian and disciple. Maqhta»ß functions as the subject of the infinitive crhmati÷sai, and Cristianou/ß is a predicate accusative in the construction (cf. pgs. 190-197, Greek Grammar Beyond the Basics, Wallace). Since this syntactical pattern is “similar [in function] to the nominative subject and predicate nominative construction, following the same principles for distinguishing [the subject and predicate words]” (pg. 190, ibid.), and the equivalent subject-predicate nominative construction is a convertible, not a subset proposition, because maqhta»ß is articular and Cristianou/ß is a proper noun (pgs. 40-46, ibid.), the two categories disciple and Christian are explicitly equated as convertible terms. The “construction indicates an identical exchange . . . both nouns have an identical referent. The mathematical formulas of A=B, B=A are applicable in such instances. . . . There is complete interchange between the two [nouns]” (pg. 41, ibid.). Disciple = Christian, and Christian = disciple.