What Makes A Disciple

What makes a disciple?­

“Now – here is my secret: I tell it to you with an openness of heart that I doubt I shall ever achieve again, so I pray that you are in a quiet room as you hear these words. My secret is that I need God –
that I am sick and can no longer make it alone. I need God to help me give, because I no longer seem to be capable of giving; to help me be kind, as I no longer seem capable of kindness; to help me love, as I seem beyond being able to love”    Life After God, Douglas Coupland,

Did you ever wonder why Jesus didn’t call anyone from the religious establishment or extant established religious movements to be one of his disciples? I think I’m starting to see it more clearly, both in the gospels and in my own experience.

It’s a shame that so many Bibles insert section headings and subheadings all over the place where they aren’t needed or helpful. Take for example Mark 3 - a very important passage, and the insertion of so many divisions breaks up what is clearly a unit with implications as a unit.

            Mk. 3:1---22  Again he entered the synagogue, and a man was there with a withered hand.  And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him.  And he said to the man with the touch him.  And whenever the unclean spirits saw him, they fell down           before him and cried out, “You are the Son of God.”  And he strictly ordered them not to make him known.  And he went up on the mountain and called to him those whom he desired, and they came to him. And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach and have authority to cast out demons. He appointed the twelve: Simon (to whom he gave the name Peter);  James the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, and Judas Iscariot, who betrayed him. Then he went home, and the crowd gathered again, so that they could not even eat. And when his family heard it, they went out to seize him, for they were saying, “He is out of his mind.” And the scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “by the prince of demons he casts out the demons.”

You can find many good expositions of this passage, but I want to quickly note all the things that are going on around Jesus as he chooses the apostles.

1. He breaks the traditions of the Pharisees in the context of the Synagogue.


2. The Pharisees and supporters of Herod begin the plot to kill Jesus.


3. Jesus heals and cast out demons outside of the approved authorities of Judaism.


4. He appointed and authorized a group of unqualified, ragtag disciples to lead and continue his movement. The symbolism representing a symbolic “New Israel” wouldn’t have been missed.


5. His family concludes that he is “out of his mind,” most likely based on everything Jesus has been doing outside of the expected and approved confines of official Judaism.


6. The scribes from Jerusalem, representing the official assessment of Jesus, announce that Jesus’ power and authority are demonic.

The complications don’t end there, as Jesus pronounces blasphemy on this assessment and publicly identifies his movement as his family, both actions that further complicate an already tense and escalating situation between Jesus and the religious status quo.

Aside from his presence in the synagogue and observances at the temple, Jesus seems to do almost everything he can to telegraph to the official religious leaders of his time that they not only weren’t in the game, they were on the wrong team entirely. God was doing an end run around the theological teams of the time, and Jesus was in charge of the operation.

We don’t know a lot about Jesus’ apostles, but all the information we have gives a simple picture. These men were made up of followers of John the Baptist, fishermen, tax collectors and various disciples Jesus picked up along the way. Likely, few were literate.

None of them were part of the Pharisee movement. If the words of John and Jesus are indicative of how these men felt going in, it’s safe to say they weren’t fans of the establishment.

None of them were officially sanctioned rabbis or students of rabbis. I take their suspicion of Saul/Paul as a new apostle to include his identification with the establishment Judaism these men had never applauded or endorsed.

First century Galilee was a hotbed of Zealot resistance to Rome and “mongrel” religious movements. It was the worst possible place to find people to staff a movement that would have wanted any kind of mainstream respect or endorsement.

Now, I think it’s important that, no matter what we think about the “New Perspective” view of Judaism, that we understand something: many of these mainstream Jewish religious leaders were devout. We know that some in the Pharisee movement were interested in Jesus and some became believers. John’s Gospel tells us that a number of the priests “believed” in Jesus. Certainly there is evidence in early Christianity for the presence of those who were part of the religious establishment.

Jesus condemns the religious establishment for a collection of sins in places like (Mtt. 23) but Jesus also addresses some in the religious establishment with recognition that they are seeking to obey and honor God. Jesus certainly doesn’t divorce himself from Judaism or declare it to be the enemy. He does draw unmistakable lines regarding the Kingdom of God and his own person and mission.

In his conversation with Nicodemus, Jesus says “Are you the teacher of Israel and yet you do not understand these things?” Think about that for a moment. Think about what Jesus is saying.

It’s plain to me that Jesus chose the apostles because they were teachable. As stubborn, ignorant, parochial, tribal, petty, selfish and slow to learn as they were, they were still more teachable than the religious establishment. They might not be the valedictorians at Pharisee U, but they could be molded, remade and made useful in the Jesus movement. They could learn about grace, the cross, the resurrection and the Kingdom of God present and at work in Jesus.

The religious leaders concluded that Jesus was demonic. Later, they would demand a “sign” in order to “believe.” When they do “believe,” John says Jesus does not entrust himself to them.

But a broken Peter says “Forgive me….for I am a sinful man.” To Peter, Jesus can say, “When you recover….strengthen your brothers.” To Peter, Jesus can say “Do you love me?…Feed my sheep.”

In other words, despite the tragic-comic characteristics of the disciples, they are still teachable. Thomas will make his speech, but he will kneel before the resurrected Jesus. They would all desert Jesus and head back to Galilee, but when they met the resurrected Lord, they could become bold and fearless world-changers.

These are men who would be slow to accept that the Kingdom of God was offered to the Gentiles, but it is Peter in Acts 10 who says he has learned that God is no respecter of persons.

I bring all of this to mind to say that to the extent that we become like the Pharisees and members of the religious establishment of Jesus day, we probably are not the kind of persons Jesus is going to be able to entrust with the Kingdom.

As I said, the Pharisees and others were often devoid, Biblically knowledgeable persons of strong convictions. They were sometimes prepared to put Jesus into one of their theological categories. They weren’t teachable on the level Jesus wanted his disciples to be teachable.

Following Jesus is not primarily about doctrinal indoctrination. Seminary and conferences, as valuable as they are, are not the paradigms for discipleship that Jesus had in mind.

Jesus’ classroom was the world. His books and lectures were the stories, parables, proclamations and applications that the disciples heard over and over again in various contexts. The center of the curriculum was the experience of Jesus himself, God with us in the world.

Remember that Jesus sent out the apostles to minister the words and works of the Kingdom in Israel before he sent them on their worldwide mission. He wasn’t wasting his time in the villages of Israel. He was training and preparing his apostles. He was working on the project of making them teachable men.

Jesus chose whom he did so that he could begin, not with seminary educations and minds stuffed full of books, but with men who believed, at best, a kind of unsophisticated folk theology, had a biased cultural background, but who had an openness to Jesus. From that beginning, Jesus would blow up their paradigms and revolutionize their world. He was not preparing them to be the theological faculty of Jesus University or the salesmen at Jesus Incorporated. They were apostles, with a clear mission statement in  -  Mark 3:14-15:

            14 And he appointed twelve (whom he also named apostles) so that they

            might be with him and he might send them out to preach 15 and have authority to cast out demons.

We are not in the unique historical roles of the apostles, but we are to be the kind of persons whom, having been with Jesus, our lives are more like him and less like the religious establishment of his day and ours.

Which brings me to the little confession at the beginning of this sermon. The disciples all came to see they needed God. Not that they HAD HIM, or UNDERSTOOD HIM, but that they needed this wild, unconfined, out-of-the-box God in ways they hadn’t even known they needed him before they met Jesus.

The establishment assessed Jesus on their terms. The disciples came to Jesus all kinds of ways, but in the end, they became the Apostles because they were able to live as men who NEEDED GOD, and the God they needed met them in Jesus.