Word Study of “Disciple”

2001-10-05

Terminology

The English word “disciple” according to The American Heritage Dictionary means:

1. One who subscribes to the teachings of a master and assists in spreading them.

2. An active adherent, as of a movement or philosophy.

It is from Old English discipul, and Old French desciple, and from the Latin root discipulus, pupil, and discere, to learn.

Here are the corresponding Greek words and word family:

1. μαθητης (n.) (Danker, Vine): A. One who engages in learning through instruction from another: pupil, apprentice. Examples: Matthew 10:24-25; Luke 6:40. (Jesus using a teacher-pupil relationship as a metaphor); B. One who is rather constantly; associated with someone who has a pedagogical reputation or a particular set of views: disciple, adherent: i. Disciples of John (examples Matthew 9:14; John 1:35); ii. Disciples of Jesus, “The Twelve” (a myriad of examples: Matthew 10:1; 11:1); iii. Any disciple of Jesus (Usage of the word in Acts, Matthew 5:1; John 19:38 [Joseph of Arimathea called a disciple by use of the verb μαθητευω, see below]); iv. Disciples of Moses (Pharisees called themselves falsely ‘disciples of Moses’ John 9:28); v. Disciples of the Pharisees (Matthew 22:16).

2. μαθητρια (n.) (Vine): A. Female disciple (hapax lagomenon, Acts 9:36 referring to Tabitha).

3. συμμαθητης (n.) (Vine): A. A fellow disciple (John 11:16).

Historical background of the μαθητης (TDNT)

The earliest literary use of the word has the sense of pupil, from the word μανθανω (to learn). The pupil’s education “consists in the appropriation or adoption of specific knowledge or conduct, and that it proceeds deliberately and according to a set plan.” There must be a relationship of a pupil to a teacher in order to have μαθητης. There can be a direct relationship, like Jesus and His disciples, or as the example of TDNT, there can be a “link between those who are considerable removed in time,” for example Socrates being a μαθητης of Homer (TDNT 416-417), or a Pharisee being a (false) μαθητης of Moses (John 9:28). We today, being imitators of Christ, are also μαθητης of Jesus in this sense.

Old Testament

The master-disciple role is lacking in the Hebrew Bible in the way that it is emphasized in the New Testament. The hapax lagomenon, תַּלְמִיד (1 Chronicles 25:8), shows the study of musicians under teachers. Prophets of the Old Testament did not have disciples in the sense that John the Baptizer and Jesus did. TDNT uses the example of Moses and Joshua (TDNT 427-428). There are many differences from the teacher/disciple model and them:

  1. Joshua was the servant of Moses.
  2. A personal relationship is not mentioned in detail.
  3. The decision of the appointing of Joshua came from God alone.
  4. Joshua’s authority came from God, not from Moses.

A תַּלְמִיד is not one of any substantial discussion in the Old Testament, but only in Rabbinic circles in subsequent times. This further shows how mistaken the Pharisees were into thinking they were disciples of Moses. First, Moses, and all of the prophets to follow, did not have disciples, but they themselves received direct authority from God. Second, Jesus said, “For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” (John 5:46-47).

New Testament

The word μαθητης is used approximately 255 times in the New Testament. Vine defines the word as literally ‘a learner.’ Most of the time, it is used to describe the disciples of Jesus, for both the Twelve, but also for all believers. Nonetheless, μαθητης denotes the men who have attached themselves to Jesus as their Master (TDNT 441). The relationship is seen in the disciples’ devotion; though the disciples promise they will stay with Jesus when He is turned over to the Scribes (Matthew 22:33), they show true devotion to Him at the beginning of the Apostolic age when they are beaten many times for the sake of the Gospel of Christ (Acts 5:40-41).

This word μαθητης is used with great uniformity in the New Testament. The word μαθητης is interestingly only used in the four gospels in the Acts of the Apostles, and not used in the rest of the New Testament. Given the exhortation and the instruction of the epistles and the Apocalypse, it is assumed that the recipients of these are Christians but especially disciples of Jesus. Second, the Twelve were now witnesses to the risen Christ and were thus considered Apostles. Even before His death, He said to the Eleven, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you” (John 15:15).

Jesus’ Disciples

The calling of the discipleship of the Twelve is the initiative of Jesus Himself (Matthew 4:18-22). Jesus tells His disciples how they are known: by the love they have for one another (John 13:35). His disciples are known for glorifying God by bearing good fruit (John 15:8). They suffer for the Gospel, and imitate Him in his suffering (Acts 5:40; 7:58-60). They will love Him, and show their love by keeping His commandments (John 14:15). These are qualities that we should see in the Twelve, but also carry to all those who believe afterward, as we see in later believers (for example among many, Paul).

Use of the verb μαθητευω (Vine)

The verb can be used as either an intransitive verb or transitive verb. In Matthew 28:19, it is used as a command of Jesus in the first reference, to make disciples of all nations. Discipleship continues while Jesus is away between His first and second comings. This is a commandment (see above and John 14:15): to make disciples (or ‘teach’).

Final thoughts

Being in a teacher-disciple relationship is a thought not alien to most cultures. John the Baptist had his disciples, but when Jesus first appeared, even John said to his disciples, “He must increase, but I must decrease” (John 3:30). To be a disciple of Jesus is far beyond being a disciple to anybody else in the generic sense. There is relationship, and it is a relationship of love, obedience, suffering, and hope (John 14:6). To know Him is to know the living God (John 8:58; 14:9). Belief in Him is eternal life (John 3:16), and rejecting Him brings the wrath of God (John 3:36). Being a disciple of Jesus is something to be taken very seriously. It is important for us as disciples of Jesus to learn from our teacher, as we should want to know Him better as our hearts consider Him.

This is what I encourage us with: that we strive to know Jesus. It is easy to be involved in so many things in this life that detract from Jesus. But nothing in this life will satisfy any void in our lives except Jesus Christ. By trusting in Him alone and not trusting any power within ourselves, we can know eternal life. By trusting Him daily, we can live an abundant, eternal life now. Why wait for heaven... we must trust Him in everything today. This is the beginning of discipleship.

Bibliography

Danker, Frederick William, ed. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition. Chicago: University of Chicago, 2000.

Rengstorf, K. H. Word Study of μανθανω, καταμανθανω, μαθητης, συμμαθητης, μαθητρια, μαθητευω. Theological Dictionary of the New Testament, Volume 4. Grand Rapids: William B. Eerdmans, 1967. Indicated above with TDNT.

The American Heritage Dictionary. Boston: Houghton Mifflin, 1982.

Vine, W. E. Vine’s Expository Dictionary of Old and New Testament Words. Old Tappan: Fleming H Reuell, 1983.