The objective of this lesson: to focus on the use of "disciples" in the Gospels and Acts.
While most Christians (and many influenced by the Christian perspective) associate the concept of disciples with those who follow Jesus Christ, such was not the situation in Jesus' lifetime on earth. While the word "disciples" is used frequently in the first four gospels in reference to the twelve men whom Jesus selected to be his daily, permanent followers, the word is not used exclusively for those twelve men. Sometimes the word is used in reference to others who followed Jesus (in Matthew 10 note the use of the 12 and the interchangeable use of disciples and apostles in vv. 1, 2; the understood concept he calls to their awareness in vv. 24, 25; and the broader use of the word "disciple" in v. 42; also consider Matthew 12:46-50 and John 6:66, 67).
Perhaps the biggest challenge for your students will be to think differently. Assure them it is okay to expand our thinking as long as (a) we place scripture in charge of our expanded thinking, and (b) our expanded thinking always is consistent with scripture. We are so accustomed to using the word "Christian" today that the concept of "disciple" is unknown to many of us. It is a valid, scriptural concept that would produce great spiritual benefits for those in Jesus Christ today.
The word is also used in the gospels in reference to those who followed John the Baptist (Matthew 11:2; Mark 2:18, 6:29; Luke 7:18; John 4:1). It is used in reference to the disciples of the Pharisees (Matthew 9:14; 22:15, 16; Mark 2:18). It is used in reference to a multitude who were Jesus' followers (Luke 19:37-40). It is also used in reference to Judas in John 12:4, and Joseph of Arimathea in Matthew 27:57 and John 19:38. John 19:38 refers to Joseph as a secret disciple. John 9:28 refers to Moses' disciples, though Moses had been dead for generations.
Please emphasize that the gospels themselves use the word "disciple" or "disciples" in a number of ways in varied contexts. There is opportunity to expand discussions and insights in the questions.
The point you are asked to see is this: not even the gospels use the word "disciples" exclusively as being a "faithful" follower of Jesus. Others beside Jesus had disciples, one did not have to be a living teacher to have disciples, and not all of Jesus' disciples would fit in today's concept of being Jesus' faithful follower.
Emphasize two things. First, the teacher did not have to be alive to have disciples. Second, our concept of "faithful" and their concept of "faithful" likely differed. Differences among those in Jesus Christ received more tolerance in the church of the first century than they do in most congregations of today.
When we consider Acts, the word "disciple" increases in variety of usage and meaning. "Disciples" was the common word used for what we would call Christians. In fact the word Christian is a late designation of those who followed the crucified and resurrected Jesus, and was first used in a non-Jewish city outside of Palestine (Acts 11:26). The only other place in scripture the word "Christian" is used is in 1 Peter 4:16. The point is not that Christian is an unscriptural term, but not the commonly used term in scripture.
When Acts uses the word "disciple/disciples," it is more likely to focus on what we of today would call Christians. Christian (Christ-follower) was not the common term then. Disciple was a much more common (but not the only) term then.
The first problem noted that arose among those who belonged to the resurrected Jesus Christ had to do with their relationship. The Jerusalem congregation was called disciples (Acts 6:1). The problem occurred at a time when the disciples were increasing in number. It arose because the widows of Hellenistic Jewish converts (widows of disciples who had their physical origins outside of Palestine) were neglected in the daily provision of food. The widows of Hebraist Jewish disciples (widows of disciples who had their physical roots in Palestine) were not being neglected in the daily provision of food (also see Acts 4:32-35). The twelve urged the congregation of disciples to resolve the problem by selecting seven men who met two criteria.
Disciples of the first century had difficulty absorbing differences among disciples of the first century just as disciples of the 21st century have difficulty absorbing differences among disciples. All of us want others in Jesus to be as much like us as possible--"the more like me you are, the better." Christians who are not of this thinking are a distinct minority. Having problems among ourselves does not deny our discipleship. Problems merely confirm our humanity. How we resolve our problems makes a definite statement concerning our discipleship.
As a result of the way they handled the problem, bringing it to resolution, three results occurred. First, the word of God continued to spread. Second, the Jerusalem disciples greatly increased in number. Third, many priests became obedient to the faith. This occurred primarily because disciples handled their problems like disciples. It was NOT that the congregation of disciples had no problems. It was that disciples acted like disciples when they had problems.
Note the impact of how they resolved their problem. Especially note the three results that occurred because disciples resolved their problem in a way that was consistent with discipleship. Motives are as equally important as obedience (see Matthew 6:1).
It comes as no surprise to learn that Saul took his initiative against "the disciples of the Lord" when he wished to control/destroy the church (Acts 9:1 following). Nor is it surprising that Ananias who lived in Damascus is called a disciple when the resurrected Jesus directs him to a penitent Saul (Acts 9:10). In Acts 9:36, Dorcas who lived in the city of Joppa was a disciple. Acts 11:26 informs us the disciples at Antioch were also called Christians. In Acts 11:29, the disciples at Antioch sent relief to the brethren in Judea. Acts 14:27, 28 equates the church with disciples. In Acts 18:23, Paul visited the areas of Galatia and Phrygia to strengthen the disciples. In Acts 19:8, 9 -- Paul took the disciples out of the synagogue to the school of Tyrannus to teach them daily. In Acts 20:30, Paul warned the elders at Ephesus that some of them would produce their own disciples.
The students should see that the concept and use of the term "disciple" was broadly understood and broadly used.
The obvious question: what is a disciple?
The next lesson will focus on the concept associated with the meaning of the word "disciple."
For Thought and Discussion
Those who follow Christ.
The four gospels associate the word "disciples" with the twelve men who permanently followed Jesus.
"Disciples" is also used in the gospels in reference to the men who followed John the Baptist, men who followed the Pharisees, the multitude who followed Jesus, Judas, and Joseph of Arimathea.
In each scripture, note the way or ways "disciple" or "disciples" is used.
The four gospels did not use "disciple" or "disciples" exclusively for those who faithfully followed Jesus.
"Disciple" and "disciples" increases in variety of usage and meaning.
"Disciple" was used for what we call Christian.
In the discussion, emphasize the fact that disciples solved the problem in keeping with the values of discipleship that impressed people who were not disciples. Being disciples does not eliminate human problems. Solving problems in keeping with discipleship values is impressive in positive ways.
Link to Student Guide
Lesson 1