Download EXAMINE THE WAY JESUS TRAINED THE TWELVE DISCIPLES

TITLE: EXAMINE THE WAY JESUS TRAINED THE TWELVE DISCIPLES
AND CRITIQUE YOUR OWN SEMINARY OR COLLEGE IN THE LIGHT OF
LESSONS LEARNT FROM THE PATTERN OF JESUS.
AUTHOR: MVULA J. MVULA – MALAWI.
DATE: October 31, 2006
WORD COUNT: 4,921
In Africa, it is said that church memberships are miles wide but a skin deep in terms of
biblical understanding. In the West, Collinson observes that “the churches are declining
but theology – serious academic and mainstream orthodox in evaluative commitment
shows no sign of withering on the vine.”1 Both have one common need – the need for
discipleship. This paper will look at the way how Jesus went about discipling those who
were his disciples and learn principles for application in our ministries.
Background Information on the Concept of Discipling
In the ancient world children were initially educated at an early age in their homes.
Parents had the responsibility of ensuring that their children grow up to be useful and
responsible citizens. As they transition to adulthood, they would teach them certain trades
in an apprentice-style. In most cases, they ended up in the occupation of their parents,
learning the skills and knowledge from them. Jesus was the carpenter’s son and in his
early days; he learned the skills of carpentry.
Development of Reading and writing skills (before 3000BCE)
Civilization started in the Mesopotamian valley and it spread to other parts of the world.
The reading culture developed around 3000 BCE. There existed in Sumeria a “tablet
Sylvia Wilkey Collinson: Making Disciples – The Significance of Jesus’ Educational Methods for
Today’s Church. Bletcheley: Patternoster Biblical and Theological Monographs, 2004., Page v.
1
house where reading and writing were taught and a family-like hierarchy of relationship
prevailed.”2 Those of upper class advanced their learning; “There was a house of wisdom
where higher education was given to younger members of the upper class. There,
presumably, the youthful aspirants for a learned career, seated on benches of stone
without backs, studied mathematics and Astrology, medicine, magic arts and theology
and all the varied branches of ‘the learning”3 The government offices were as well
associated with these early advances of learning. “Ancient Egyptian education began in a
village elementary school followed by a provisional school. For those people proceeding
to higher education, further study was conducted in a government office associated with
the royal court where future courtiers were tutored by senior officials in the real-life
situations which arose … The education process was extended for those who became
physicians, architects or priests by further apprentice-style learning.4 Communities
embraced this idea and Crenshaw mentions the existence of a royal school about 1900
BCE. Temples were involved in this too; “there were schools associated with the temples
which were not purely for religious purposes, but also for the apprenticing of those who
would be associated with the production of the wisdom literature.”5 There is agreement
amongst many scholars that the method of teaching was that of apprentice type:
“Scholars speculate that apprentice-style learning functioned in the royal courts of the
important Mesopotamia cities among sons of priestly class to prepare them for leadership
in the society.”6 Within the Greek society, the same pattern applied. “In the world of
classical Greece, Athenian boys were involved in formal schooling from the age of seven
2
Colinson, page 11.
Ibid. Page 11
4
Ibid, page 12
5
Ibid, page 12.
6
Ibid, page 11
3
2
but only the sons of the elite in their twenties and thirties were able to progress to
advanced studies under the great philosophers. It was these learning relationships of
young adults’ males with older philosophers – teacher which began to be designated as
disciple – master relationship.”7 The emphasis in this relationship was that of a teacher
who had all the superior knowledge and passing it on to the student.
The Method of Recruitment Used in These Early Days
Students would identify a teacher and enroll under his tutelage. They would live together
and it was a practical learning. The Greek philosopher Pythagoras used this method to
train his students. “This learning relationship was usually expressed in communal living.
The Greek philosopher, Pythagoras (c.580 BCE) founded learning communities among
aristocrats of Italy. They preferred to use the term ‘brotherhood’ to describe their
relationship, but the concept of discipleship did operate within these communities.”8
These philosophers would be cared for and paid by their students, a practice which
Socrates condemns. “Many would consider that the relationship between the great
Athenian philosopher, Socrates (c. 470 – 400 BCE) and his students is best described as
that of master to his disciples. His teaching activities attracted young men seeking for
knowledge and truth. However, Rengstorf claims that Socrates refused to be called a
teacher or to allow those under his tuition to be referred to by the term mathetes. He felt it
did not sufficiently encompass the idea of the fellowship experienced by those who were
striving together for a common goal of learning. Socrates taught that persons had to
discover what is the nature of things for themselves and that the master’s role was more
like that of midwife assisting in the bringing forth of truth. He condemned the Sophists
7
8
Colinson, page 12.
ibid, page 13
3
who had paying disciples, because he did not believe that virtue could be taught and
concluded that the Sophist teachers were therefore charlatans.”9 The Greek philosopher
Epicurus is said to be the first who may have started a school as an institution, “Epicurus
(c. 340 – 270 BCE) may have been the first to found a school as an institution. However
the teacher-disciple concept was still present, even though his followers honored him as a
god and memorized his sayings at his command.”10
There was an unabashed commitment for disciples to follow the precepts of the teacher.
The death of the teacher did not warrant the death of the philosophies held. “Relationship
among the disciples of the great classical, philosophical teachers were so firm that when
the teacher died these groups did not disintegrate. Sometimes the leader would appoint
his successor or at other times one would emerge from among the followers. However,
the members totally identified with the common cause and teaching, doing everything in
their power to communicate them to others. Thus the communities of disciples were
maintained and traditions were developed to preserve the life of the group.”11 We
therefore conclude that discipleship concepts were available in the ancient days.
Discipleship in the Old Testament
The term does not appear in the Old Testament but there are relationships that are close to
discipling. Appended below, are some of these relationships:
1. Joshua & Moses: In most crucial events, the name of Joshua surfaced within the
people who were close to Moses. “Joshua was a younger man who accompanied Moses
in his national leadership responsibilities as an assistant. (Ex. 33:11, Deut. 1:38).”12 He is
9
Collinson, page 13
Ibid, page 14
11
ibid, page 14
12
Ibid, Page 15
10
4
a young man whom God brought close to Moses and learn from him. “Joshua came under
Moses’ authority. The older man prayed for him, sent him out, heard his reports back and
encouraged him in leadership tasks. (Ex. 17:9, Numb. 13:16-20; 14:36-38)”13 Joshua
stayed with Moses for a longer period of time. “Moses shared a close personal
relationship with Joshua for almost forty years and during that time the younger man
observed at close quarters the example of the life of the prophet … whom the Lord knew
face to face. (Deut. 34:10). Joshua grew in his leadership skills and his relationship of
faith in the Lord and is described as being “full of the Spirit of wisdom because Moses
had laid his hands on him. (Deut. 34:9) “14 This relationship prepared Joshua to take over
leadership of the Israelites after Moses died
2. Samuel and the Prophets Under Him
Samuel had a group of prophets and he was leading them. (1 Sam. 19:18 -20). There was
a degree of leadership he exercised over them
3. Elisha and Elijah
Prophets appear to have organized themselves and living as groups with a kind of
leadership. Terms of company of prophets indicate this kind of arrangement. (1 Kings
18:4, 13:11; 2 Kings 2:1,4-5). Elisha related to Elijah in such a way that we see marks of
discipling.
4. Scribal Training
The duty of scribes was to commit to writing the text. “Before exile, families of scribes
preserved the art of reading, writing and transcribing the law. A group of Kenite families
lived at Jabez (1 Chron. 2:55). They transmitted their skills to succeeding generations and
13
14
Colinson, page 15
ibid, page 15
5
to princes, priests and Levites. These in turn were expected to instruct the people. (2
Chron. 15:3; 17:7-9) and make legal judgments based upon the law and traditions. The
association of scribes, priests and Levites occurs a number of times in the pre-exilic
period. (Deut. 17:18, 2 Kings 12:10, 1 Chron. 24:6, 2 Chron. 34:13).15 We as well trace
apprenticeship type relationships in these groupings.
5. The Wisdom Movement
The prophet Jeremiah identifies three categories of people – the priests, the prophets and
the wise (elders) “In (Jer. 18:18, Ezek. 7:26). “Many scholars believe that the wisdom
literature as it occurred in the Ancient Near East was a product of formal, institutional
master – disciple relationships.”16 These as well exchanged notes and ideas and validated
the outcomes.
6. The synagogue and the Rabbinic Movement
After the Babylonian captivity, the synagogue became an important focus in the Jewish
community. They became a centre of learning “so that they acted as popular universities,
a kind of extra-mural department of the main university, which was the newly built
temple at Jerusalem”17 In the rabbinical schools, there are two Hebrew expressions whose
meanings are close to mathetes. Talmidh (taught one) and Limmudh (taught). Manson
points to the following facts: “The talmid of the rabbinical schools is primarily a student.
His chief business was to master the contents of the written law and the oral tradition.”18
These rabbinical schools were working within the precincts of the synagogue. “Rabbinic
schools formed in a synagogue or in the temple porches for the purpose of studying the
15
Collinson, page 18
Ibid, page 19
17
Ibid, Page 19
18
T. W. Manson. The Teaching of Jesus., Cambridge: Cambridge University Press 1963., Page 239
16
6
scriptures, especially the Law. Younger men gathered in an attitude of reverence and
respect to learn as disciples. They were known as talmidim (apprentices) … the basic
concept refers to persons training to be rabbis.”19
Their relationship was that of servitude. “Students of the rabbis served them as slaves and
obeyed them totally, even if meant going against the authority of their own fathers. They
came to the Rabbi requesting permission to be his disciples. They often lived in close
community with him and one another looking after the practical needs of the rabbi, while
he expounded the Law as it impinged upon peoples’ lives and relationships with God and
one another. The rabbi lectured and allowed opportunity for questions and some
discussions. Learners were required to listen and learn his rabbinic pronouncements by
rote so that they became bearers of the tradition.”20 There was a lot of interest in learning.
“At the time of Herod the Great young Jews came from as far away as Babylonia, Media,
Asia Minor and Egypt to study at the feet of rabbis, Josephus describes young men
gathering around the rabbis like an army. Hillel had eighty pupils and Gamaliel ll (100130 CE) is said to have had over a thousand at one time.21” In this period as well, we see
the discipling and apprenticeship model being used.
7. Inter-Testamental and First Century CE Literature
The Qumran has the concept of discipleship: “The strict ascetic community of Qumran
(c. 150-70 CE) although not using the term mathetes for any of the teaching relationships
which developed, did have a disciple concept in their community. Its founder, the
Teacher of Righteousness, attracted people to him who left their employment, homes and
families in order that they might study the Torah and obey God better by living a strictly
19
Collinson, page 20
Ibid, page 20
21
Ibid, page 20
20
7
communal life isolated from the rest of their nation. He and his successors guided the
community’s study in master-disciple type relationship and led them to discover what
they believed was the true meaning of the Torah.”22
a. Philo (c25-50CE)
Philo used mathetes fourteen times. “He used the teacher-disciple pattern Abraham,
Isaac, Jacob, Moses and Rebecca, referring to their being disciples of God or as teaching
others by their example as recorded in the books of Moses.”23 He gives different shades
of meanings including a learner as one “ who is instructed by a teacher until he advances
to perfection; an advanced learner who teaches others but has not yet fully achieved the
goal; one taught by God himself, not needing human instruction and who is now fully
perfect.”24
b. Josephus (c37-110 CE)
He uses the term fifteen times. The meaning he gives includes “learner and imitator of
another person.”25 The student in this case imitates the teacher.
8. Jewish Practices found in the Gospels
It was a common practice among the Jews to have followers. The Pharisees had disciples:
“Josephus says that the Maccabean ruler, John Hyrcanus, was a mathetes of the Pharisees
… Pharisaic disciples were those who were instructed in, and who were assimilating, the
teaching and practices of the Pharisees.”26 John the Baptist “gathered a group of
disciples, who were interested in Jewish matters of purification (possibly baptism),
fasting and prayer (Mk 2:18; John 1:35-37; 3:22-26). They served John by conveying
22
Collinson, page 21
Ibid, page 21
24
Ibid, page 22
25Ibid, page 22
26
Ibid, page 22
23
8
messages from and to him while in prison (Matt. 11: 2-7; Luke 7:18-19) and burying his
body (Mk. 6:29). They may have assisted him in baptizing, as did Jesus’ disciples (John
4:1-2).”27 Bruce mentions that those that followed John were some of his converts whom
he baptized. “Of those who were baptized, a select number formed themselves into a
circle of disciples around the person of the Baptist.”28
DEFINITIONS OF DISCIPLESHIP
The word discipling comes from the Greek mathetes which means a follower.
“This term was first used by Herodotus in the 5th Century BCE and appears
frequently in the classical Greek.”29 In Greek literature, mathetes could denote:
“•A man who was engaged in learning specific knowledge or conduct
from another person with whom he had a personal relationship. This
process of education was intentional and according to set plan.
• An apprentice or person who was committed to a relationship in which
he received instruction in technical or academic information or a particular
skill, from another who possessed superior knowledge. The learner was
unable to dissolve the relationship, but did retain his personal dignity and
some independence.
• An intellectual link between two persons considerably removed in time
whereby one seeks to imitate the other. It referred to an inner fellowship
between two persons and the practical effects of such a relationship. It
27
Collinson, page 22
Alexander Balman Bruce. The training of the twelve. Edinburgh: T & T Clark., 1901., Page 3
29
Collinson, Page 12
28
9
could also be used in a specialized way to refer to a pupil in a particular
philosophical school, especially the sophists.”30
The term has been defined differently. Sylvia Collinson defines discipling as “a
voluntary, personal relationship between two individuals in community or alone in which
the disciple commits him or herself to learn from the other, by imitation, and
communication and sharing in the life and work of the discipler.”.31 Edmund Chan
defines disciplemaking as “the process of bringing people into right relationship with
God; and developing them to full maturity in Christ through intentional growth strategies,
that they might multiply the entire process in others also.”32 Discipleship has maturation
process in mind after one receives Jesus as his savior. “It is all about a certain kind of
person who is radically committed to a certain kind of purpose who through a certain
kind of a process reproduces a certain kind of a product.”33 It refers to a wider group and
not just the twelve, “The word mathetes (disciple) occurs often in the gospels and it is not
always clear who is in view. Some argue that it designates only those who accompanied
Jesus throughout his public ministry. The related word akolouthein strengthen the
probability that a wider group was in view, even in Mark where this has been
contested.”34 The same word is used for the call of Levi (Mark 2:14), the call of a crowd
(Mark 8:34), the call of a rich young ruler (Mark 10:21) and the cost of discipleship
(Mark 10:28).
How did Jesus Recruit His Disciples?
30
Collinson, page 12
Ibid, page 4.
32
Edmund Chan: Built to Last – Towards a Disciplemaking Church. Singapore: Covenant Resource
Centre., 2001., page 10.
33
Ibid, page 9
34
Robert Banks. Reenvisioning Theological Education – Exploring a Missional Alternative to Current
Models. Grand Rapids, Michigan: William B. Eerdman’s Publishing Company, 1999., page 95.
31
10
John the Baptist did a lot of advertising for Jesus. He had talked of the one, who is
coming after me whom he is not worthy to untie his shoes; the one who will baptize them
with the Holy Spirit and so people’s appetites were assuaged by John’s preparatory
messages. Jesus found a ready audience as a result of this. Bruce mentions of the final
word being with Jesus but we need to take note of these preparatory messages of John.
“While some people come to Jesus asking to become his disciples (Mat. 8:19, 21) it is
still Jesus’ call which is decisive (Mk 8:22). Generally He is the one who issues the
invitation. This follows a clear pattern: as he moves around he sees someone, summons
them, and is followed by them.”35 This was not the cultural way of recruiting. “In a
teacher-pupil relationship in early Judaism the pupil himself usually requested permission
to join the school, he would then carefully learn his master’s teaching” 36 The kind of
relationships he built is very different from the rest. He was “a teacher in a different sense
to his contemporaries.”37 Although he was greater than the disciples, he related to them as
friends. “There is no functional distinction between Jesus and his followers, but very little
functional specialization between these followers … the twelve act together as a
homogenous unit …”38 The religious divide of laity and ordained never surfaced in his
training. Jesus called them and they obeyed his calling.
The Process of Selection
Five of the disciples who went to Jesus were disciples of John the Baptist. (Peter, James,
John, Andrew, and Matthew). “They belonged to the select band who waited for the
consolation of Israel, and anxiously looked for Him who would fulfill God’s promises
35
Robert Banks, page 97
Graham N. Stanton. The Gospels and Jesus. Oxford: Oxford University Press., 1992, page 186.
37
Robert Banks page 108
38
Ibid, page 110
36
11
and realize the hopes of all devout souls … This fact is decisive to their moral
earnestness.”39 They may be chosen out of the synagogue as observed, “Jesus addresses
this call to a wide range of ordinary people as they are going about their daily lives, not
while they are in the synagogue or temple. He reaches out beyond the conventional social
and religious boundaries of his day, including social outcasts (e.g., lepers: Mk 14:3 et al),
and marginal groups (e.g., women; cf Luke 8:1-3 et al.).”
40
But the twelve was a
carefully selected group who were very conversant with messianic issues. Apparently,
these were not idle men. “Modern readers of the gospels usually assume that the disciples
were poor and uneducated. In first century Galilee, fishermen were infact the
businessmen of their community … were affluent enough to have hired servants. The
disciples were reasonably well-educated; as well as their Galilean Aramaic dialect, they
probably used some Greek in order to trade.”41
The process started with prayer “Jesus spends a night in prayer alone in an isolated spot
seeking discernment, takes the initiative and calls them perhaps out of the larger
assembled group.”
42
Three stages of their relationship with Jesus are observed. “The
twelve arrived at their final intimate relation to Jesus only by degrees, three stages in the
history of their fellowship with him being distinguishable. In the first stage they were
simply believers in him as the Christ … In the second stage, fellowship with Christ
assumed the form of uninterrupted attendance on His person, involving entire, or at least
habitual abandonment of secular occupations … the last and highest stage of discipleship
when they were chosen by their master from the mass of his followers, and formed into a
39
Alexander Balman Bruce. The Training of the Twelve. Edinburgh: T & T Clark, 1901., page 5
Robert Banks, page 97
41
Graham Stanton, page 186
42
Robert Banks, page 98
40
12
select band to be trained for the great work of the apostleship.”43 Banks notices three
basic elements. “ (i) The call comes from Jesus and means becoming part of a community
with Jesus. Mathetes normally appears in the plural and refers to a community that is
described in familial terms (Mark 3:35; 10:29-30. When Jesus occasionally uses the word
for disciple in singular, he does so generically (Matth. 10:24-25, 42; Luke 6:40; 14:26-27,
33). (ii) It is a call to engage in his mission, Jesus does not call people to be his servant
but to join him in working for the kingdom. Since Jesus’ initial call took place after his
first public preaching (Matt. 4:13, 17; Luke 4:43-44; Mark 1:14-15), it seems to involve
assisting him in calling others to repent and believe in light of the coming Kingdom of
God. (iii) Obedience to the call entails forsaking old ties, not necessarily because Jesus
demands everyone itinerate with him, but because giving primary allegiance to him has a
potentially divisive effect on the families of new disciples. It is an implication of
discipleship rather than mission, of the priorities of the new age rather than adopting a
certain lifestyle.”44 The twelve, who were designated as his Apostles had a high calling
and it is evident that. “Jesus appointed them that they might be with him as his regular
companions (Mark 3:15), traveling with him as witnesses to his ministry. Only when he
sends them out to preach, heal, and exorcise (Mark 3:14; cf Luke 6:13; Matt. 10:1, 7-8)
are they not with him.”45 Weber points out that “The first commitment of discipleship is
to be a disciple of Jesus only.”46
The number twelve is unique: “Jesus choice of this number provides an important clue to
his intention; the twelve were chosen by Jesus as a nucleus of the true or restored twelve
43
Alexander Bruce, pages 11-12
Robert Banks, page 99
45
Ibid, page 100
46
Robert E. Weber. Ancient – Future Evangelism – Making Your Church a Faith-forming Community.
Grand Rapids, Michigan: Baker Books, 2003., page 70.
44
13
tribes of Israel which he sought to establish.”47 The twelve had special privileges in that
they had “the meaning of some of Jesus’ teaching explained to them, and at times only
they understood what he is saying Mark 4:11,34 c/f Mark 4;9,23,24.”48 They also had “a
special place for Jesus’ private instruction of his disciples, either when they are alone
(Mark 4:11, 34) or increasingly when they are journeying together (Mark 8:27, 9:31,
34).”49 There appears to be an inner circle in the way how Jesus related to the disciples.
Being the earlier custodians of the vision of discipleship, they were taught the deeper
meanings of his purposes. In the gospels, we “see how Jesus, both literally and
figuratively, leads his disciples into an even deepening understanding of God’s purposes
in and through him and their part in advancing these purposes.”50
The Core Curriculum of Jesus
The disciples were put through a life changing experience of observing the master teacher
in the way he unveiled truth to them. “In the early period of their discipleship hearing and
seeing seem to have been the main occupation of the twelve.”51 Jesus’ ministry evolved
around preaching, teaching, exorcism using parables and stories that were very
appropriate. “Discipleship as Jesus conceived it was not a theoretical discipline of this
sort, but a practical task to which men were called to give themselves and all their
energies. Their work was not study but practice.”52 His classroom was the day to day life.
“Jesus relied mostly on dialogue, not presentation. Yet sometimes he taught in a
structural way (e.g. Mark 6:8-11) and seems to have set some of his teaching in an early
47
Graham Stanton, page 187.
Robert Banks, page 103
49
Ibid, page 103
50
Ibid, page 103
51
Alexander Bruce, page 40.
52
T. W. Manson. Page 239.
48
14
memorized form.”53 He merged his teaching with life. “He also encouraged non-formal
(Mark 9:33-37) learning, often when he was eating and drinking with his companions
(Mark 14:17-21)54. Jesus’ main purpose was not to pass on a text; but to pass on a life. He
had a legacy he wanted to leave with them. These twelve were his hope for reaching the
world. “The purpose of all this was to prepare and train the twelve. In other words, Jesus
set up series of training sessions and immersion experiences for them. On the contrary, it
was not preparation of the twelve for mission that was uppermost in his mind, but
engagement of the twelve in mission.”55 Therefore, he focused on the whole person. “For
Jesus, instructing his disciples in a way that was spiritually and morally formative was
not everything. He brings out vividly the holistic and communal training the disciples
received as they accompanied Jesus.”56
“To what extent does Jesus ask for imitation of what he does and says? There are
different views. Some argue that “Jesus was their Master not so much as a teacher of
right doctrine, but rather as the master-craftsman whom they were to follow and imitate.
Discipleship was not a matriculation in a rabbinical College but apprenticeship to the
work of the Kingdom.”57 Collinson agrees to that: “Given that one of Jesus’ main tasks
was to disciple his followers and his prime directive to his followers was “to make
disciples of all nations.” Then it may be deduced that the discipling methods which he
used provided an example for them and subsequent generation of disciples to imitate.”58
53
Robert Banks, page 106.
Ibid, page 106
55
Ibid, page 111
56
Ibid, page 110
57
T. W. Manson, page 240
58
Collinson, page 5
54
15
Others are of the view that “following and imitating are closely related and virtually
synonymous. Others regard discipleship and imitation as distinguishable according to
whether the earthly or heavenly Christ is in view, but as conceptually related around the
idea of faith or conduct. Yet, in the gospels imitation seems to play only a small role.
Jesus directs the disciples’ attention more to realizing the royal will of God and imitating
God’s character and actions. (Matt. 5:43 – 47).”59 In other words, “the imitation of Christ
is only a secondary motif in the gospels, and it is not accidental that the call of the twelve
omits any reference to it.”60 It’s all about making people to be followers of Christ. “The
concept of discipleship Jesus introduced ran counter to the prevailing notion of the
teacher – disciple relationship. Jesus was not making disciples who would learn of him,
become independent of him and then making disciples of their own. His goal was that his
disciples would make disciples not of themselves but that they would go forth to make
disciples of Jesus.61 Bruce looks at the intention of the training and he says: “The great
founder of the faith desired not only to have disciples, but to have about Him men whom
He might train to make disciples of others: to cat the net of divine truth into the sea of the
world, and to land on the shores of the Divine Kingdom a great multitude of believing
souls.”62 Jesus’ view of the ministry was therefore bi-focal; looking at the current needs
as well as looking into the future and his preparation of these men was complete. God
respects gifts that he gives to individuals and the way how Jesus trained was very
practical; but that does not mean mimicking his style of dress, his mannerisms and
imitating he went about ministry. After all, we see that he addressed people differently
59
Robert Banks page 107
Ibid, page 108
61
Robert E. Weber., page71.
62
Alexander Bruce, page 13
60
16
according to their needs and this applied even in the way how he was dealing with his
disciples. The forms and functions have to be clearly discerned.
What Lessons can we Learn form the Way Jesus Trained the Twelve?
1. The place of prayer in the selection. Although there is the limitation of distance in the
attraction of students who come to colleges, a day of prayer for those anticipating coming
to college should be set aside.
2. Jesus had control of choice of disciples: Seminaries need to acquaint themselves to
students before they are accepted into the College. The selection processes need to be reexamined to ensure that we are recruiting those who really have a genuine love for the
Lord and for the people.
3. Jesus charged no fees to his disciples: Sometimes, fees have become a prohibiting
factor for one to go for College studies. There must be a way of subsidizing the costs for
college studies. Involve students in farming to meet the food costs whilst at the seminary.
4. The training included practical Ministry: engage students to practical work before
graduation. Attach great importance on practical work. The classroom was by the seaside,
the mountains, on the road and wherever they were.
5. The disciples were not slaves to Jesus. They were thoroughly trained as servant
leaders. Although they helped in some of the services (Thomas keeping the treasury and
some menial jobs), he never treated them as slaves as was the case during his days. The
relationship between faculty and students has to be such that it is conducive to spiritual
formation.
6. The training was spontaneous and holistic, formal and informal, addressing physical
and spiritual needs. It was not a fixed time table but responded to issues as they emerged.
17
Perhaps there is need in times of national crisis to lay aside the schedules and reflect and
pray over the issues.
7. Character formation was emphasized in the training. Jesus was more concerned about
changing the person and he was a model. The characters he called are varied – from an
ardent follower to a traitor, yet he accommodated all of them.
8. He succeeded in passing on a legacy. He never left a monument but a movement with
values that revolutionized the people of his day and the revolution goes on.
18
BIBLIOGRAPHY
Banks, Robert. Reenvisioning Theological Education Exploring a missional Alternative
to Current Models. Grand Rapids, Michigan: William B. Eerdman’s Publishing
Company, 1999.
Bruce, Alexander Balman. The training of the Twelve. Edinburgh: T & T Clark, 1901.
Chan, Edmund. Built to Last. Towards a Disciplemaking Church. Singapore: Covenant
Resource Centre, 2001.
Collinson, Sylvia Wilkey. Making Disciples – The Significance of Jesus’ Educational
Methods for Todays’ Church. Bletcheley: Patternoster Biblical Monographs, 2004.
Manson, T. W. the teaching of Jesus. Cambridge: Cambridge University Press, 1963.
Stanton, Graham N. The Gospels and Jesus. Oxford: Oxford University Press, 1992.
Weber, Robert E. Ancient – Future Evangelism – Making Your Church a Faith-forming
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