Design for Community (Groups Series 3 of 6)

God gives pastors and teachers to his church to shepherd and equip church members so they will grow to maturity as the body of Christ.

            But God does not mean for pastors and teachers to be the only ones who provide members with the shepherding and equipping they need to be mature. When Paul writes to the Ephesian church, he describes how the body of Christ grows and flourishes only “when each part is working properly … so that it builds itself up in love” (Eph 4:16).

            The problem is that many Christians expect their pastors to be the only ones who build them up as believers. But the Apostle Paul presents us with a very different perspective.

            For instance, when he instructs the church at Corinth regarding what they should do when they gather, he assumes that each one, not just the pastors and teachers, comes with something to share with the others to build up the body. Paul writes, “When you come together, each one has a hymn, [and] a lesson … Let all things be done for building up.” (1 Cor 14:26)

            Paul is speaking here of house churches, in which everyone took part in the building up of others. He assumes that everyone, not just a few leaders, ministered to everyone else.

            This is why we find so many commands throughout the New Testament instructing followers of Christ to build up one another, including instruction to “love one another,” “bear one another’s burdens,” and “forgive one another.”

            Unless a church is very small, pastors do not have the call or ability to provide the immediate spiritual nurturing and shepherding that each individual church member needs. This is why pastors must work with and through other church members to help meet the needs of all church members.

            In Exodus 18 we learn that all the people of Israel were coming directly to Moses to help them solve their problems. As a result, the lines were long and both Moses and the people were wearing themselves out.

            When Moses’ father-in-law, Jethro, saw this problem, he pointed it out to Moses. Jethro said to him, “What you are doing is not good. You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone” (Exod 18:17-18).

            Then Jethro advised Moses to design a structure that would allow him to share his responsibilities with trusted people. We see Moses’ response in Exodus 18:25-26:

Moses chose able men out of all Israel and made them heads over the people, chiefs of thousands, of hundreds, of fifties, and of tens. And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves.

            In order to care properly for all the people of Israel, Moses needed to design a structure that would allow him to work with and through other qualified leaders.

            In the New Testament, we learn of another time when God’s leaders needed to design a structure to better care for his people. In Acts 6 we find that the Apostles were facing a serious problem in the church. Greek believers were complaining to them that their widows were being neglected and that Jewish widows were being favored during the distribution of food.

            As the Apostles were focusing on these issues related to serving tables, they were neglecting to spend time in prayer and ministry of the word. Acts 6:2-4 tells us what happens next:

And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word. (Acts 6:2-4)

            If the Apostles continued to serve people in the same way, they would have neglected to care for them through their prayer and preaching.

            Again we see the need for church leaders to work with and through others to meet the needs of all church members.

            Smaller churches, especially house churches, do not need to focus a great deal on a shepherding structure. This is because in smaller churches most people already know each other well and are engaged in each others’ lives. The beauty of smaller churches is that their size allows for relationships to develop and flourish more naturally.

            But as churches grow, there is a need to design a more intentional nurturing and shepherding structure or church members are not likely to receive the care they need. This involves designing a structure that, no matter how large a church becomes, allows all church members to receive the nurture, shepherding, and equipping for ministry they need.

            This normally involves designing a small group structure within the church in which the ratio of care is one group leader for approximately every twelve people. Jesus’ discipleship method of focusing on twelve people is worth imitating.

            These small groups become the frontline where people are engaged with each other and God’s word in a way that results in their spiritual growth and maturity. And each member of the small group is cared for by a well-trained and loving group leader.

            These group leaders are in turn nurtured, equipped, and supported by meeting with mature, experienced “leaders of group leaders” who are able to mentor and care for them. And if the church is much larger, there may need to be more levels of leaders to do the same also.

            The role of the pastor in a larger church is to oversee these shepherding groups by focusing on mentoring and caring for the shepherding group leaders who in turn focus on mentoring and caring for their group members (2 Tim 2:1-2).

            This doesn’t mean that group members are without access to the immediate care of pastors. Instead, church members always have access to the direct care of a pastor, especially in times of crisis, through their group leadership structure.

Purpose for Community (Groups Series 2 of 6)

Earlier we learned that first century Christians showed their devotion to the fellowship by regularly gathering in public worship at the temple and in their homes.

            But why did these first century Christians come together? What was their purpose for gathering in smaller groups in their homes as a community?

            Let’s look at three major reasons given in Scripture why believers should regularly gather in Christian community.

Spiritual Nurture and Growth

The first reason is for our spiritual nurture and growth.

            Since God created us in his interpersonal, Triune image, we can only mature spiritually though significant relationships with others. After God created Adam he declared “It is not good for the man to be alone.” This is the first time in Scripture where God declares his creation “not good” (Gen 2:18).

            Because God created Adam in his interpersonal image, it was not good for Adam to only have a personal relationship with God. He also needed to have   significant relationships with others.

            Likewise, when followers of Jesus are disconnected from ongoing, significant relationships with other believers, it’s not possible for them to mature spiritually as God intends.

            The problem today is that many Christians see their relationship with God as mostly private and personal. When they learn from the Scriptures, it’s only through personal study or listening to public preaching. Even when they reach out to serve others in need, that too is often through private acts.

            When Edith Schaeffer addresses this concern, she reminds us that “Christianity is Jewish.” Christianity, like Judaism, is a communal religion that stands in contrast to much of the privatized, individualistic forms of Christianity today, especially in the Western world.

            In contrast, when we examine how first century Christians grew spiritually, it was mostly in community, in their smaller gatherings with each other in their homes.

             So what did they do when they came together? Acts 2 tells us they prayed and praised God (42, 47), they learned the Apostles’ teaching (42), they had all things in common and broke bread and received their food with glad and generous hearts (44, 46), and they sold their possessions and gave generously to those who had need (45).

            And what was the result? They had “favor with all the people” and “the Lord added to their number day by day those who were being saved” (47).

Shepherding and Pastoral Care

These gatherings of Christians were not arbitrary opportunities for spiritual nurture and growth. They were intentional gatherings for believers to receive the shepherding care and teaching they needed from the pastors and teachers God gave them.

            In Ephesians 4:7-8, Paul tells us that when Christ ascended to heaven, he gave gifts to his Church. “But grace was given to each one of us according to the measure of Christ's gift. Therefore, it says, “When he ascended on high … he gave gifts to men.”

            Paul teaches that God gives every believer special abilities, he calls gifts, to serve other members of the body and those in need in their surrounding community (Rom 12, 1 Cor 12).

            But Paul continues in Ephesians 4:11 to tell us that God also gives the Church other kinds of gifts. “And he gave the apostles, the prophets, the evangelists, the shepherds [pastors], and teachers.” These gifts include pastors and teachers.

            Why does God give pastors and teachers to his church?

            So they will serve believers by equipping them to do works of ministry (Eph 4:12). God calls pastors and teachers to use their gifts to nurture and equip believers to use their gifts in ministry.

            The assumption in Scripture is that all believers are under the authority and care of local church pastors and teachers (Phil 1:1). These leaders will one day stand before God and give an account for how well they nourished, cared for, and equipped God’s people (Heb 13:17).

            Through regular, small gatherings of believers, church leaders are able to learn the needs of church members so they can better care for these members.

            When someone joins a church, that should be seen as a commitment to “the fellowship” that includes not only a commitment to regularly gathering for public worship but also a commitment to regularly gathering with a smaller group of church members under the shepherding care of church leaders.

            It’s through the regular gathering of small groups that the church can practice systematic care and encouragement of its members.

            This is why fellowship groups should be the primary place for pastoral care. These small groups should not be seen as something a church has, but something a church is.

Ministry in Mission

We should gather regularly and have meaningful relationships for more than our spiritual growth and shepherding. We need spiritual growth and shepherding to be equipped for our service in God’s mission.

            The Apostle Paul shows this purpose of fellowship in the way he uses the Greek word for fellowship, koinonia. To the Christians at Philippi who helped him plant their church, he writes:

 I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership (fellowship, koinonia) in the gospel from the first day until now. (Phil 1:3-5)

            Paul links the word fellowship with partnership in the gospel. When people pursue significant relationships with others in the body of Christ mostly for their personal fulfillment, it ends in spiritual stagnation. Why? Because God designs the experience of true Christian fellowship not as an end in itself, but as a byproduct of being mutually devoted to Christian mission.

            In Ephesians 4:14-16, Paul continues and concludes his teaching on why God gives pastors and teachers to his Church to equip God’s people for ministry:

[S]o that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

            We desire Christ, the Great Shepherd, to nurture us and transform us as individuals and small communities so that through us he will bring transformation to the rest of our church body, our surrounding communities, and the nations.

            The community group is the place where people discover and exercise their spiritual gifts within the group itself. Group members should also be serving together within the larger church and the world. Groups are often the place where vision for ministry and service is developed.

            Community groups are also a place where people who are seeking truth are welcomed by others and encouraged to embrace Christ as Lord and Savior. They should be a place where unbelievers feel like they belong before they believe, not vice versa.

            What’s the normal result of devoted Christian fellowship? When we look back at the end of our passage in Acts 2 we see: “And the Lord added to their number day by day those who were being saved.” (Acts 2:47)

Vision for Community (Groups Series 1 of 6)

On the day of Pentecost, Jesus displayed his Lordship as the ascended King by pouring out his promised Holy Spirit. The Apostle Peter proclaims that this means the resurrected Jesus is the promised Son of David who is now ruling over all things from God’s throne in heaven. The good news is that God’s kingdom has come to earth in a new way and the ascended King Jesus is making all things new.

            This good news includes the promise of a new relationship with God by his Spirit to all who repent and believe in Christ. And it includes the promise of a new world that has already come on earth and will one day come in its fullness when Jesus returns.

            This good news also includes the promise of a new humanity on earth through which God will carry out his mission to make all things new. Jesus calls this new humanity the church. He refers to it as a new society on earth that is like a great city on a hill. It’s a new and better society that stands in stark contrast to all the oppression, injustice, and brokenness on earth today.

            Augustine refers to it as the City of God that is replacing the City of Man. It breaks down all barriers between people of every tribe, tongue, and nation. This new community is meant to be a foretaste of God’s kingdom to come when Jesus returns, as well as the instrument through which God’s kingdom comes on earth today.

            The Apostles’ Creed calls this new community the communion of saints.

This phrase means that when you are united to God in Christ by faith, God also unites you to all the members of his mystical body, the church, from all generations, with Christ as the head. And since all followers of Christ are members of his invisible body, each member contributes to the good of all and shares in the welfare of all.

            So what did this new community look like when it first appeared on the day of Pentecost after the preaching of the gospel and the outpouring of God’s Holy Spirit? Luke records it for us in the book of Acts. In Acts 2:42-47 we find an amazing picture of this new community:

And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

            The Greek word used for the fellowship in Acts 2:42 is the koinonia (Τῇ κοινωνίᾳ). There is a definite article before the word in the Greek New Testament so it translates as the fellowship not just fellowship. It can also be translated as the communion or the community.

            The use of this word in the New Testament conveys a deep level of community and participation with others. The first century Christians’ devotion to the fellowship was on the same level as their devotion to the Apostles teaching and to the breaking of bread (probably the Lord’s supper) and the prayers.                                            

            As we look closer at Luke’s record of this new community, we see two interesting patterns emerge regarding their meetings.

            First, they continually met together for public worship in the temple. In Acts 2:46 we read, “And day by day, [they were] attending the temple together.” They were also regularly meeting together in smaller gatherings in their homes. Acts 2:46 continues, “and breaking bread in their homes.”

            The temple was where they came together for public worship.  But they also met together more informally in their homes.

            Later in Scripture we find references to their meetings as “house churches.” In 1 Corinthians 16:9 Paul writes, “The churches of Asia send you greetings. Aquila and Priscilla, together with the church in their house, send you hearty greetings in the Lord.” And in Romans 16:5 Paul writes, “Greet also the church in their house.”

            In Acts 20:20 Paul refers to both their public and private meetings: “I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house.”

            But it wasn’t just their meeting together that transformed their lives and world. It was their love for each other. One tangible display of their love was their sacrificial generosity to the poor among them:

And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. (Acts 2:44-45)

There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles' feet, and it was distributed to each as any had need. (Acts 4:34-35)

            As a result, the non-believing world could not dismiss the Christian message. Jesus said, “By this all people will know that you are my disciples, if you have love for one another” (John 13:35). Francis Schaeffer called the love Christians have for each other “the final apologetic.”

We cannot expect the world to believe that the Father sent the Son, that Jesus’ claims are true, and that Christianity is true, unless the world sees some reality of the oneness of true Christians.

            This experience of deep community cannot happen by merely meeting together for public worship. We must also meet together for informal gatherings, often in our homes. It’s not possible to have significant relationships and love people we don’t know. And we cannot know people with whom we do not regularly meet.

            Devotion to the fellowship requires a group of people who know each other well by regularly spending time together.

            Although the Bible doesn’t command us to structure the local church in groups, it presents us with a call to community that requires groups of people in meaningful relationships.

            Granted, the organic nature of the first century church was significantly shaped by its highly communal Jewish culture. Some cultures today are still very communal. However, many cultures are not communal, but individualistic, especially in the Western world.

            So when community life doesn’t happen organically, a devotion to the fellowship requires intentional organization of churches into smaller, nurturing communities.

Design for Discipleship (Discipleship Series 6 of 6)

Introduction

The reason most local churches do not have more mature disciples is that they don’t have an intentional discipleship plan. When many discipleship plans are carefully evaluated, they’re often outdated and ineffective.

So in this final session, our focus is on practical ways to develop and execute an intentional, effective discipleship plan in a local church.

However, as has been made clear earlier, we need to remember that discipleship takes place in the context of relationships and ministry. So a discipleship plan should be designed for implementation through relationships in groups that are intentionally focused on spiritual nurture and ministry.

Beginning with The End in Mind

Also, an effective discipleship plan should consist of intentional pathways, with practical steps that can help someone, at any level of spiritual maturity, become a more fully devoted follower of Jesus.

         Like any plan, for a discipleship plan to be effective it must be designed with a clearly defined, measurable outcome in mind. The Bible tells us the final outcome of biblical discipleship is someone who is conformed to the image of Christ and marked by genuine love for God and others.

         And the gospel is restoring not only their relationship to God, but also their relationships with others and the world as they devote themselves to things like worship, prayer, learning, fellowship, evangelism, mercy, and missions.

Developing A Strategic Plan

So how do you help people make progress on a discipleship pathway from where they are now to greater levels of spiritual maturity? We learned earlier that there is no magic template. One discipleship plan or method will not work in all situations.

         But there are principles and practices we can draw on to help us develop discipleship plans that are effective in our unique situation. For instance, effective planning involves asking and answering three basic questions: 1) Where are you now?, 2)Where do you want to go?, and 3) What is your plan to get there?

Where are you now?

         Let’s begin with the question: Where are you now? The spiritual maturity of the people you serve in ministry will always vary broadly. Some may have a high degree of spiritual maturity, while others may still be seekers.

         This is why your discipleship strategy should have several “entry points” for people at different levels of spiritual maturity. For the less mature, the commitment level should often be similar to Jesus’ call for his followers to “come and see.” But for the more mature, the appropriate call to commitment might be more like Jesus’ call to his mature followers to “come and die.”

         Less mature believers need entry points to basic discipleship, while more mature believers need entry points to more advanced discipleship.

         For example, less mature believers may need a discipleship plan that includes encouraging them to attend public worship regularly. But more mature believers may need a discipleship plan that includes teaching them more in-depth biblical principles and practices of worship.

Where do you want to go?

This brings us to the second question: Where do you want to go? It’s not enough to know that the ultimate goal of discipleship is someone who is conformed to the image of Jesus Christ and marked by genuine love for God and others.

         We also need to understand biblical and practical milestones people need to reach on their pathways to become more mature disciples. These milestones are vital signs of a spiritually healthy disciple. So an effective discipleship plan should include the development of several, practical sub-plans related to each of these biblical milestones, including a:

• Worship Discipleship Plan

• Prayer Discipleship Plan

• Learning Discipleship Plan

• Fellowship Discipleship Plan

• Evangelism Discipleship Plan

• Mercy/Justice Discipleship Plan

• Missions Discipleship Plan
  

         The desired outcomes of each of these discipleship plans should be holistic, including a balanced focus on renewing peoples’ understanding, heart affection, and behavior.

         For example, a church’s discipleship plan for worship should include helping people develop a more biblical understanding of worship. But it should also include helping people apply that understanding to their heart affections and behaviors in worship.

What is your plan to get there?

The final question is, “What is your plan to get there?”

         In other words, what strategy will you employ to use these discipleship plans to help people make progress toward greater levels of spiritual maturity?

         One approach is to help people complete all these discipleship plans in a linear, sequential order. This approach always begins and ends with the same plan, for example it always begins with the Worship Discipleship Plan and ends with the Missions Discipleship Plan. The downside of this approach is that people are often not motivated to learn concepts in this order, and when people are not motivated, they usually don’t learn.

Another approach is to first help people complete the discipleship plans they are most interested in. This approach is usually more effective because people are motivated to learn topics that relate to their present questions and/or problems. But the downside of this approach is that people often neglect to focus on other discipleship plans they need.

Toward An Effective Master Discipleship Plan

An effective master discipleship plan will integrate both approaches, offering people the options of both a sequential order of discipleship plans and opportunities to take individual plans according to their unique interests and needs.

         It can also be helpful to design a master discipleship plan, with courses designed for people to take in small groups.[1] This master plan should reflect how the gospel restores our relationship to God, others, and the world.

Restoring Our Relationship With God

• Worship

• Prayer

Restoring Our Relationship With Others

• Learning

• Fellowship

Restoring Our Relationship With World

• Evangelism

• Mercy

• Missions

Conclusion

Lives are transformed through intentional, way-of-life discipleship following the Master’s method. When we design intentional pathways for discipleship based on biblical truths and principles, we serve, love, and honor God and those being discipled.

[1] Pathway Learning provides online and onsite courses for all these plans in several languages: https://courses.pathwaylearning.org/library/

Pathways in Discipleship (Discipleship Series 5 of 6)

Introduction

The Apostle Paul teaches that the ultimate goal of discipleship is to be like Jesus Christ, “to be conformed to the image of his Son” (Rom 8:29b).

So the central, driving motivation in all Paul’s ministry is to see this ultimate goal accomplished in the lives of everyone he serves. His life’s passion is to present everyone mature in Christ. Notice how many times Paul uses the word “everyone” when he writes,

Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me. (Col 1:28-29)

The Imitation of Christ

So what does it mean to be like Jesus Christ?

Most people think that being like Jesus means imitating his moral virtues and behaviors. Paul calls followers of Jesus to be “imitators of God” (Eph 5:1). Paul also says “Be imitators of me, as I am of Christ” (1 Cor 11:1).

In the early 15th century, Thomas a Kempis wrote a classic Christian devotional book called, The Imitation of Christ. This book is perhaps the most widely read Christian devotional of all time. The focus of the book is on imitating the moral virtues of Jesus.

This focus is valuable and needed as long as it does not result in a legalistic focus on imitating Jesus that neglects our need for ongoing reliance on him in faith as our primary motivation and means for being like him.

There is also great value in imitating the behaviors of Jesus seen in how he made disciples.

The problem is that church leaders often focus more on leading ministry programs than on imitating Jesus’ example of discipling people. Again, Robert Coleman’s famous quote reminds us of the Master’s method that resulted in Christianity being the world’s largest religion:

When his [Jesus’] plan is reflected upon, the basic philosophy is so different from that of the modern church that its implications are nothing less than revolutionary. His concern was not with programs to reach the multitudes, but with men, who the multitudes would follow. Men were to be His method of winning the world to God.

Since the time of Jesus, people have been studying his ministry methods revealed in the New Testament. Although many studies of Jesus’ ministry methods misrepresent what he did, others are insightful and worthy of consideration. In his book, The Training of the Twelve, A. B. Bruce (1831-1899) provides a biblical, classic study of how Jesus discipled his disciples.

Larger to Smaller Groups

One example of a helpful insight may be drawn from how Jesus intentionally served different sizes of groups.

The largest group he taught consisted of thousands of people in his public ministry, including the feeding of the 5,000 (Matt 14:13-21). But his goal was clearly not to gain publicity. On more than one occasion, after performing miracles, he told the witnesses, “Tell no one what you have seen.” (Matt 8:4, 16:20, 17:9, 8:30, 9:9)

Also Jesus had a smaller group of people, “the seventy,” to whom he gave more focused, personal attention. In Luke 10 we read that he sent them out two-by-two, he told them to expect opposition, and promised them no earthly reward.

But Jesus chose to invest his life in an even smaller group, “the twelve.” The New Testament gives us a glimpse into why Jesus chose the twelve: “so they might be with him and he might send them out to preach.” (Mark 3:14b). The twelve he sent out to preach were those with whom he shared his daily life.

Later the Apostle Paul follows this model of Jesus by pouring his life into a relatively small group of people. Paul writes to them, “So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.” (1 Thess 2:8).

Jesus also had an inner circle of three people he especially focused on–Peter, John, and James. It was only to Peter, James, and John, that Jesus revealed his greatest glory on a mountain, his transfiguration, along with Moses and Elijah.(Lk 9:28-30)

Also Jesus only allowed these three to accompany him on special ministry outings, such as the healing of Jairus’ daughter. “And when he came to the house, he allowed no one to enter with him, except Peter and John and James, and the father and mother of the child.” (Luke 8:51)

Jesus also allows only Peter, John, and James to be with him when he suffers his deepest temptations, sorrow, and fear in the garden of Gethsemane the night before his death.

Then Jesus went with them to a place called Gethsemane … And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled. Then he said to them, “My soul is very sorrowful, even to death” (Matt 26:36-38).

Why did Jesus have this special focus on Peter, John, and James? One reason is because he knew they would be the top leaders of the church after he left. In this role, they would be called on to follow him and make the ultimate sacrifice of laying down their lives. Peter’s death by crucifixion was even foretold by Jesus (Jn 21:18-19). James martyrdom is recorded in Acts 12:1-2. And John was ready to “seal his testimony with blood” when he was persecuted by Rome and exiled on the Isle of Patmos. (Rev 1:9)

Lesser to Greater Commitments

As we observe the New Testament record of how Jesus made disciples, we find that he not only focuses on various sizes of groups, from larger to smaller, but over time he also seems to increase the commitments he requires of people, from lesser to greater.

In the early ministry of Jesus, Andrew and John, at the direction of John the Baptist, began following Jesus. Soon after, they asked Jesus, “[W]here are you staying?” He said to them, “Come and you will see. So they came and saw where he was staying, and they stayed with him that day” (John 1:38-39).

In the early part of Jesus’ ministry the disciples made a preliminary, low level commitment to “come and see.”

But as the months and years passed, Jesus progressively showed his disciples who he is and that he came to die for them and be raised on the third day. (Matt 16:21) After that, Jesus told his disciples that the commitment to be one of his followers was now much greater.

Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” (Matt 16:24-25)

         Over time, Jesus’ call to his followers changed from “come and see” to “come and die.” Dietrich Bonhoeffer, a German theologian and pastor who was hanged in a Nazi concentration camp, most likely had these words of Jesus in mind, when he wrote “When Christ calls a man, He bids him come and die.”

Conclusion

Jesus’ example of making disciples is worthy of our imitation.

In our next and final article, we’ll focus on practical ways to design, develop, and execute an intentional discipleship plan that helps move people in various group sizes to progressively higher levels of commitment to Jesus.

Goals in Discipleship (Discipleship Series 4 of 6)

The Mark of Love

What does a mature disciple of Jesus Christ look like?

         First and foremost a mature disciple is someone who is marked by love.

         We saw earlier that Jesus’ commission to make disciples culminates in his command to teach his followers how to obey all his commandments. When someone asked Jesus which of the commandments is the most important, he responded by teaching it is love for God and others. (Matt 22:34-40)

         Then Jesus said, “On these two commandments depend all the Law and the Prophets” (Matt 22:40). In other words, Jesus is teaching that loving God and loving others is the essential application of all of God’s commands in Scripture.

         The first tablet of the Ten Commandments contains the first four commandments that teach us how to love God. The second tablet contains the last six commandments that teach us how to love others.

         In 1 Corinthians 13:4-7, the Apostle Paul says that someone can have remarkable virtues, but if they are missing love, they are nothing.

If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

         This means someone can be an outstanding preacher, a knowledgeable Bible scholar, a faith-filled leader, and even a missionary martyr, but still not be a mature disciple if they don’t have love.

         Paul continues in the next verses giving several practical examples of what a loving person looks like. If we substitute the words “a mature disciple” for love in 1 Corinthians 13:4-7, we have an insightful description of what the final product of biblical discipleship should look like:

(A mature disciple) is patient and kind; does not envy or boast; is not arrogant or rude; does not insist on their own way; is not irritable or resentful; does not rejoice at wrongdoing, but rejoices with the truth; bears all things, believes all things, hopes all things, and endures all things.

The Signs of Health

         A mature disciple is also spiritually healthy. What are some essential marks of spiritual health?

         We learned earlier that the Bible gives us several vital signs of a spiritually health church body, including:

• Worship: They were praising God (2:47)

• Learning: They were devoted to the Apostles’ teaching (2:42)

• Fellowship: They were devoted to the fellowship (2:42)

• Prayer:  They were devoted to the prayers (2:42)

• Evangelism: Those who were being saved were added (2:47)

• Mercy: They distributed proceeds to any who had need (2:45)

• Missions: They laid their hands on them and sent them off (13:3)

         The only way a church body can be healthy is if the church members are spiritually healthy. So a healthy, mature disciple is a microcosm of a healthy mature church.

         This means that a mature disciple is devoted to worship, learning, fellowship, prayer, evangelism, mercy, and missions.

The Restoration of Relationships

It’s helpful to see these vital signs of spiritual health in light of the good news of God’s redeeming and restoring work of all things lost in the Fall through Jesus Christ.

         As a result of the Fall of humanity into sin, three primary relationships were broken: 1) our relationship with God, 2) our relationship with others, and 3) our relationship with the world.

         The good news is that the Father’s creation, ruined by the Fall of humanity, is being redeemed by Jesus Christ and restored by the Holy Spirit into the kingdom of God. A disciple of Jesus Christ is someone who is being swept up into God’s cosmic restoration project and experiencing Christ’s redemption and restoration in all these relationships of life.

         We focus on developing the vital signs of spiritual health as a means of helping disciples flourish in the redemption and restoration of all these relationships. Therefore, growing in worship, prayer, learning, fellowship, evangelism, mercy, and missions is essential to growing in our relationship with God, others, and the world.

         Although all the signs of health can help restore all the vital relationships in life, it’s helpful to focus on ways that specific signs of health can uniquely help strengthen certain relationships.

Restoring Relationships to God through Worship

Mature disciples grow in their relationship with God when they regularly gather with other disciples to worship God in spirit and truth.

         By making the first two of the Ten Commandments about worship, God reveals that he sees worship as the highest display of love for him.

         Biblical worship is the most significant vital sign of spiritual health because it contains the essential means of grace God has ordained for spiritual growth, including preaching, sacraments, praying, etc.

Restoring Relationships to Others through Fellowship

Although gathering regularly with other disciples for public worship is essential for the spiritual growth of a disciple, it’s not adequate.

         God designs us in his interpersonal, Triune image so that we cannot grow to maturity in our relationship with him apart from having meaningful relationships with other disciples in his church.

            Although the Bible doesn’t command us to structure a local church in groups, it presents us with a call to community that requires believers to be in groups in order to have meaningful community. Discipleship should be taking place as a normal way of life when followers of Christ meet together regularly to encourage one another to love and good works. (Heb 10:24-25)

            Under the oversight of godly pastors and shepherds, the leaders of these groups, over time, should help members with the balanced development they need to be healthy, growing disciples.

Restoring Relationships to the World through Service

The gospel restores more than our broken relationship with God and others. It also restores our broken relationship with the world. Therefore, a mature disciple’s love for God and others will be reflected in their love for the broken world.

         The Apostle Paul teaches that God is now, through Christ, “reconciling to Himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Col 1:19).

         This means the world is not rigidly divided between the sacred and the secular. Instead, the good news is that Jesus is now Lord over all areas of life and reconciling to Himself all things.

         First and foremost, God is now reconciling lost people to himself through Christ by the Holy Spirit. Jesus said he came “to seek and save the lost.” And when Jesus called his disciples, he called them to be “fishers of men.” From the New Testament perspective, this means if you are a follower of Jesus, it is assumed that you are a fisher of men, devoted to evangelism.

         Mature disciples are also devoted to seeing the invisible kingdom of Christ made visible throughout every sphere of life by not only words of truth but also relentless acts of mercy and justice. Living justly means living in recognition of all the kinds of spiritual darkness in the world that desperately needs the light of the gospel in word and deed.

         Disciples of Jesus are called not only to walk humbly with God, but also to do justice and love mercy. (Micah 6:8)