The Disciples of the Disciples

DISCIPLES DISCIPLES

THE OF THE JOSEPH L. WILLIAMS

A 30-Day Study by

THE OF THE DISCIPLES DISCIPLES

A 30-Day Study by Joseph

L. Williams

Copyright © 2024 by Feed the Hunger. All rights reserved. No part of this book may be reproduced in mechanical or electronic form without the express permission of the copyright holder. Scripture taken from the Holy Bible, New International Version®. Printed in the USA.

Preface

This study was birthed out of The Last 2,000, which (briefly) summarized the two millennia of church history. I wrote this follow-up because I was intrigued by the question, Who were the first disciples beyond the original 12 apostles? I think we take this question and answer for granted.

It is safe to say there were other eyewitnesses who became disciples, such as James the half-brother of Jesus and Mary Magdalene (we’ll look at several other examples). But the transition from disciples who were eyewitnesses to disciples who were followers by faith and not by sight can’t be overstated. Why? Because if they hadn’t believed without seeing, the Christian movement would have quickly died out like so many movements before and since. Jesus even pronounces a blessing on those who believe solely by faith: “Blessed are those who have not seen and yet have believed” (John 20:29).

Our study includes not only people in the believingwithout-seeing category who are mentioned in the New Testament, like Luke and Timothy, but also those mentioned in other places soon thereafter, like Clement and Ignatius.

Recall in John chapter 17 the three parts of Jesus’ prayer on the night He was betrayed. The first was for God to be glorified; the second was for His current disciples; and the third

is most intriguing. Jesus prayed for future disciples: “I pray also for those who will believe in me through their [the current disciples’] message” (verse 20). What do we know about how they lived and died? I wanted to know more about the disciples of the disciples because they were the first to believe by faith without being eyewitnesses. They were saved through the testimonies of others. And we are called to carry on the faith built on this foundation until the Lord returns.

As is our usual practice, this study is not meant to be comprehensive but intended to inspire your own study. And while it is not written in a traditional devotional format, it is written in such a way that you can easily read one topic a day. Small bites encourage contemplation and digestion. Don’t be in a hurry! Enjoy the journey.

In Christ,

Joseph Williams

Building on the Foundation

Branching Out

Have you ever considered what our spiritual family tree looks like? Try to visualize it with me. At the top, of course, is Jesus, followed by the 12 disciples. Who is next? Were there others? John the Baptist had disciples. Paul had disciples. The original disciples had disciples. What can we learn from them? Most of them were not eyewitnesses to Jesus’ life, death, resurrection, and ascension, yet they were tasked with spreading the message of salvation through Jesus Christ to the world.

Within a few decades of Jesus’ departure (say, about 40 years later), it is generally believed that all the original 12 outside of John were dead—almost all martyred for their faith. If the ministry of Jesus were false, it would have died with them. But it didn’t. The disciples successfully made disciples who made disciples.

The period of history we’re talking about is roughly AD 30 to AD 150. During the first 40 years, several of the original disciples were alive and most of the New Testament was written. Then from around AD 70 forward is the era known as the postapostolic period. In this study, we’re going to look at various groups of disciples of the disciples, including those mentioned

in the New Testament and some mentioned in other places. This will get tricky as we consider sources outside the biblical canon (the collection of inspired writings that compose the Bible) with varying degrees of perceived authenticity.

Some of the extrabiblical sources we’ll reference are part of a larger set of writings by early church scholars known as the Apostolic Fathers. There are 19 writings generally included in this category: 1 and 2 Clement, Didache, Epistle of Barnabas, Epistle to Diognetus, Epistle of Polycarp to the Philippians, the seven letters of Ignatius (To the Ephesians, Magnesians, Philadelphians, Romans, Smyrnaeans, Trallians, and To Polycarp), Martyrdom of Polycarp, The Shepherd of Hermas (Visions, Mandates, and Similitudes), and fragments from Papias. Whew—that’s a lot of interesting names. Not to worry, we’ll get to some of them in due time. (Quotes from these extrabiblical sources will have numbered “chapter” and “verse” references, like 1.3 or 7.14, that work similarly to chapter and verse references in Scripture.)

So, why is this study important? It is about understanding our spiritual heritage, our Christian family tree. We should view ourselves as disciples of the original disciples—and it is on us to keep the cycle of discipleship going. We are bound to Christ’s directive to make disciples of all nations. We can find inspiration in the stories of these earliest disciples of the disciples as we, hopefully like them, are being discipled and making disciples. Let’s go . . .

The Successors

The Savior of the world was born in the sleepy village of Bethlehem, grew up and lived among the poor in Nazareth, and died a criminal’s death. Yet He rose from the dead and ascended to heaven, leaving behind apostles, disciples, and new believers to carry His Gospel mandate to the nations. As Paul put it, “Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service” (Ephesians 4:11–12).

However, this would not be easy. There was persecution and oppression, along with serious cultural barriers. And just imagine how many new believers and immature disciples there were during this time. The literacy rate was also incredibly low, with most estimates between ten and twenty percent during the Roman Empire’s rule. Heresies abounded. Governments and religious authorities suppressed the truth and tried to wipe it from the annals of history.

Nevertheless, the gates of hell cannot stand against the church of Jesus Christ. God has called people to Himself from all walks of life, cultures, nations, backgrounds, and religions. But before any of this could happen, the torch had to be passed

successfully from Christ to the apostles to their disciples for centuries to come.

It became necessary for this line of authority to be established clearly in the decades after the apostles died. This concept is sometimes known as apostolic succession, and various denominations or segments of Christendom have handled it differently. For example, the Roman Catholic Church believes that every pope is a direct successor to Peter.

War, persecution, premature death, and myriad other reasons made apostolic succession unrealistic and impossible to sustain throughout time. What was most important was the conservation of the truth. While the apostles and other eyewitnesses were still alive, the teachings of Jesus and others, like Paul and Peter, had to be recorded and preserved. God ordained it to succeed, and so here we are today with the Bible telling the cohesive story of God’s plan for man.

For the sake of this study, however, we are looking at the dozen or so decades after Jesus had gone to heaven and the apostles had begun to be martyred. It was imperative during this time for the lines of authority to be protected because of the heresies, persecution, and other obstacles previously mentioned.

Later in this study, you will learn that these early leaders were promoting the respect of Christian authority in the form of bishops and elders who were the disciples of the disciples. The integrity of the church was at stake at this crucial early stage. The truth had to be preserved.

But before we get there, let’s first look at Jesus’ earliest disciples—both the apostles and others seemingly in His inner circle.

Mathētēs

Perhaps now would be a good time to do two things: define disciple and then learn more about its use in the book of Acts, when disciple-making began rapidly taking place. The Greek word for disciple is mathētēs and comes from the verb manthanō, which means “to learn.” One might define a disciple as someone who believes in the ideas of a leader, is a dedicated follower, is being changed within, and is committed to the mission.

In Matthew 4:19, Jesus said to Peter and Andrew, “Come, follow me, and I will send you out to fish for people.” A follower is one who adheres to a teaching. A disciple seems to be even more active—not just a follower, but a learner and a doer. First follow, then “go and make disciples” (Matthew 28:19).

Jesus’ apostles and the other disciples took this word to heart, and Acts records the fruit of their labor. Let’s look at a sampling of disciples and discipleship from Luke’s second book to Theophilus (Acts 1:1; emphasis added in each example):

• “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith” (6:7).

• “In Damascus there was a disciple named Ananias. The Lord called to him in a vision, ‘Ananias!’ ‘Yes, Lord,’ he answered” (9:10).

• “In Joppa there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing good and helping the poor” (9:36).

• “The disciples were called Christians first at Antioch” (11:26).

• “They preached the gospel in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith” (14:21–22).

• “Paul came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was Jewish and a believer but whose father was a Greek” (16:1).

• “[Paul] took the disciples with him and had discussions daily in the lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (19:9–10).

• “Some of the disciples from Caesarea accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one of the early disciples” (21:16).

You see this pattern repeatedly expressed throughout Acts: disciples making disciples and encouraging disciples. It’s what we’re supposed to be doing. Hudson Taylor, the well-known British missionary to China, once proclaimed, “The Great Commission is not an option to be considered, it is a command to be obeyed.” We are called to carry the message forward. We are called to make disciples.

Disciples Become Apostles

What’s the difference between an apostle and a disciple? Both words are used to describe the 12 men who closely followed Jesus. The difference is easily explained by looking at the definitions. Disciple means learner, student, or follower. The 12 men (and many others) learned under Jesus and followed Him. Apostle, on the other hand, means “one who is sent out” or “sent one.” Let’s look at this second word further.

There seem to be two categories of apostles: one is an office and the other is a spiritual gift. In the New Testament, this word is primarily used in the context of the original 12 apostles (the office category), who not only were eyewitnesses of the resurrected Christ but also had been selected by Jesus to share the message of the Gospel like missionaries or messengers. He initially sent them out two by two (Mark 6:7–13). Most would argue that Paul fits into this apostle category as well due to seeing Jesus on the road to Damascus and because of his commission to take the message of salvation to Gentiles (non-Jews). He also calls himself an apostle over a dozen times (Romans 11:13 and 1 Corinthians 1:1 are just two examples).

There has been a debate in Christendom for centuries whether the office of apostle can exist beyond the original

apostles. We won’t delve into the debate here because it detracts from the larger purpose, which is this: the church was established by Jesus through the original apostles who made disciples who made disciples and so on.

Then there are others who are labeled (in Greek) as apostles in the more generic sense of having a spiritual giftedness. Paul shares in Ephesians 4:11–12 that church leadership includes apostles along with prophets, evangelists, pastors, and teachers. This label of apostle was used to describe Paul’s travel companion, Barnabas (Acts 14:14); Titus, a Gentile disciple of Paul’s (2 Corinthians 8:23); James, the brother of Jesus (Galatians 1:19); and Epaphroditus (Philippians 2:25). There are others who could be considered apostles and others who were false apostles (Revelation 2:2).

It could be argued that all believers are apostles in a sense, because we have been “sent out” into the world (Matthew 28:19; Acts 1:8). But that’s not the focus of our current study, so we’ll leave it there!

It’s worth mentioning one more term here because it affects our study of the disciples of the disciples, and that is the word bishop (or overseer or elder). The original Greek word is episkopos, from where we get episcopal, meaning of or related to bishops. In 1 Timothy 3, Paul lays out the qualifications for overseers and for deacons as leaders in the local churches. The overseer is the higher leadership position and includes teaching, while the deacon performs more of a service role.

As you probably know, entire denominations disagree about elders, bishops, deacons, and pastors—from qualifications to gender to authority level. In other words, some churches don’t have elders, some have bishops over many churches, some only have pastors, and so on. Once again, our purpose is not to focus on these disagreements, but to add some clarity to terms that can be easily confused or even used interchangeably.

Jesus’ Disciples

The Original 12(+)

Let’s start by naming the 12 men Jesus called to follow Him. Here is the list of the original 12 from Matthew 10, Mark 3, and Luke 6: (1) Simon, also known as Peter; (2) Andrew, Simon’s brother; (3) James son of Zebedee; (4) John son of Zebedee and James’ brother; (5) Philip; (6) Bartholomew, also known as Nathanael; (7) Thomas; (8) Matthew, the tax collector; (9) James son of Alphaeus; (10) Thaddaeus, also known as Judas son of James; (11) Simon the Zealot; and (12) Judas Iscariot, who betrayed Jesus.

We also know that after Judas’ betrayal and Jesus’ heavengoing, the remaining 11 considered two men to fill Judas’ vacancy, choosing Matthias over Barsabbas, who was also known as Justus (Acts 1:23–26).

To be sure, these 12 have a special place in our spiritual heritage. It is important to also acknowledge that there were more than these 12 men who were following Jesus and learning under Him. Luke 6:13 records that Jesus chose the 12 from among men who were already His disciples. There is another story that is often overlooked in Luke 10 where Jesus sends out not just the 12 but 70 or 72, depending on your translation. It is safe to conclude

that Jesus would not have sent out six dozen disciples without some measure of effective discipleship having taken place first.

While we’re looking at it, there was another person identified as a disciple, whether or not he was a part of the 70/72. His name was Cleopas. Does this name ring a bell? After the resurrection, “two of them” (the disciples) were walking on the road to Emmaus when Jesus appeared to them (Luke 24:13). One of them was Cleopas.

But there were still others. When we see their names, I think we might assume that they were part of the 12 without really considering whether they actually were. For example, what about the Gospel writers Mark and Luke? What about James, Jesus’ half-brother who wrote the book of James? What about the authors of other New Testament books like Titus, Jude, and Philemon? There are also other “famous” early Christians like Stephen, the first martyr. You can clearly see the number of disciples quickly grew from just the initial 12.

There are yet more! In Luke’s Gospel, specific women like Mary Magdalene, Joanna, and Susanna are mentioned as being a part of Jesus’ group of followers. They traveled with Him, served under Him, provided financially for Him, and undoubtedly learned a great deal from Him.

In this study, we want to learn more about many of these Christ-followers. Our first stop will be close to home (literally) for Jesus. We’ll look at some of His siblings and how they responded to the reality that their half-brother was the longawaited Messiah.

The Half-Brothers

Now that we’ve surveyed the apostles and the earliest of disciples, let’s get into some more disciples identified by name. Jesus had at least four half-brothers: James, Joseph, Judas, and Simon. We know this because they are mentioned in Matthew 13:55, and John records that they traveled some with Jesus (John 2:12), even though they doubted He was the Messiah (John 7:5). They were also with the apostles when Judas’ replacement was chosen (Acts 1:14).

Now to the first half-brother listed above—James. Paul mentions that after the resurrection, Jesus appeared to James before He appeared to the apostles (1 Corinthians 15:7). He later became one of the main leaders (if not the head) of the church in Jerusalem. Acts 15 records a gathering of the council of “apostles and elders” (verse 6) to address whether Gentiles should be circumcised. James speaks up: “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God” (verse 19).

We also know that Paul mentions to the church in Galatia that when he went to Jerusalem following his conversion, he spent time with James (Galatians 1:18–19) and referred to him

as a pillar of the church (2:9). Paul also visited him on his last trip to Jerusalem (Acts 21:18).

It is widely accepted that James wrote the New Testament book bearing his name. He begins by declaring himself “a servant of God and of the Lord Jesus Christ” and is writing to Jewish believers (1:1). Among other topics, he admonishes his readers over five chapters about the trials and temptations to come, the relationship of faith and works, taming the tongue, submission to God, and the power of prayer.

Now to another half-brother, Judas, not to be confused with Judas Iscariot, who betrayed Jesus. You might be more familiar with the shortened form of his name, Jude. At the beginning of his very short letter, Jude refers to himself as “a servant of Jesus Christ and a brother of James” (verse 1). Identifying this connection for his readers suggests James’ prominence in the church and the weight his name carried.

While Jude had planned to write his letter about salvation (verse 3), he instead had to address false teachers and heresies that were pervading the Christian community. The main conflict was with an early form of Gnosticism (which we’ll look at later), a topic also addressed in other books such as 2 Peter and 1 John.

Ancient sources do not agree on the manner of James’ death, but all do agree that he was martyred, likely around AD 62. Similarly, and with fewer historical sources, it is not fully clear how Jude died, but most agree that he was martyred as well, possibly in the mid-60s.

What I am reminded of with both stories is that God redeems people from unbelief. Many of us can relate to the transition from not believing in Jesus as Savior to becoming a believer. Like James and Jude, we can have an impact on others by pouring the truth into their lives. God will save their souls if it is His will.

Two Secret Disciples

Two men were on a mission. To the casual observer, they were well-known Jewish religious leaders, dedicating their lives to the study and teaching of the Law of Moses. However, they had a secret. Both men had privately sought out Jesus.

One of them was Nicodemus. The Apostle John described him as a “member of the Jewish ruling council” who came to Jesus in the night (John 3:1). It was Nicodemus with whom Jesus shared the path of salvation. This passage contains arguably the most famous words that Christians have memorized through the ages: “For God so loved the world that he gave his one and only Son, that whoever believes in him will not perish but have eternal life” (John 3:16). Read for yourself the full story in verses 1–21. Although not explicitly stated in Scripture, we are left to conclude that Nicodemus became a believer. How can we make this claim? Two pieces of evidence. The first occurs four chapters later when he tries to convince the other religious leaders to hear Jesus out (John 7:45–52). Nicodemus was also one of two who came to the burial site of Jesus, and he brought 75 pounds of expensive aloe and myrrh to the tomb in order to dry out the body and offset the smell of decay.

Nicodemus was one of two. Who was the other? It was a wealthy man named Joseph of Arimathea. We only hear about him in some detail at the tomb of Jesus, but he is mentioned in all four Gospels. Mark (15:43) refers to him as “a prominent member of the Council, who was himself waiting for the kingdom of God.” Luke (23:51) mentions that he did not take part in the Jewish Council’s accusations against Jesus. Matthew (27:57) and John (19:38) refer to him as “a disciple of Jesus.” What I love in particular is the simple clarity with which they label Joseph a disciple.

John’s Gospel describes both Joseph and Nicodemus as the ones responsible for burying Jesus’ body in Joseph’s unused tomb in a nearby garden. Joseph boldly asked for and got Pilate’s permission, and both men wrapped Jesus’ body in burial cloths and spices. Can you picture this scene in your mind? Here are two highly respected Jewish leaders who were secret followers of Jesus, taking responsibility for the fallen body of the Savior of the world during the holiest event in the history of mankind. I would call them disciples indeed! And they apparently paid the price for their allegiance to Christ. Their names do not appear in Jewish traditions or records. It is assumed their names were removed because they were viewed as traitors to Judaism.

Just as they recognized the significance of the broken body of Jesus, so do we when we take communion and when we share the message of salvation, for there is no resurrection and defeat of death without the crucifixion and burial. These men didn’t just have front-row seats; their names will be remembered for all time for their acts of service to the Man who discipled them.

Two of Six Marys

Mary was a common name in first-century Jewish culture, at least partially because it was the name of Moses’ sister (Miriam in Hebrew). As it relates to our study, did you know that there are six Marys mentioned in the New Testament? First and foremost would be the Mary who was given the great honor of being Jesus’ mother.

Another is the Mary mentioned in John’s Gospel as the wife of Clopas. She was one of the women at the crucifixion (19:25). This is believed to be the same Mary mentioned as the mother of James and Joseph (or Joses) in Matthew, Mark, and Luke. Two others only mentioned once are Mary, the mother of John Mark (whose home was the gathering place while Peter was imprisoned; Acts 12:12), and Mary, who Paul greets in Romans 16:6 because of her hard work for the church.

For our study, we’re going to look at the other two Marys from the life of Jesus who should be considered disciples of His. The first is Mary Magdalene. This Mary is distinctly identified as being from a village called Magdala or Migdal. On my previous visit to Israel, I went to this location and saw the remains of the first-century synagogue there.

Luke 8 records that Mary accompanied Jesus’ band of

travelers as He went from one village to the next (8:1–2). It is mentioned here and in Mark 16:9 that Jesus delivered Mary from possession by seven demons. No doubt that Mary’s healing would have been transformative to anyone who knew of her previous condition—and it would have greatly increased interest in the One who healed her.

She was also with Jesus’ mother (Mary) and John and James’ mother (Salome) at the crucifixion, the burial, and at the tomb just after the resurrection (Matthew 27:55—28:10). The Gospel of John focuses on Jesus appearing to Mary first (20:1–8). She is tasked with telling the disciples He had risen. What an honor!

Now let us consider the other Mary, who lived in Bethany. Three episodes from her life are spelled out in the Gospels. The first is recorded in Luke when Jesus came to visit. Her sister Martha spent all her time tending to the guests, while Mary sat at Jesus’ feet and soaked up every word.

The second instance is the death of their brother Lazarus as recorded in John 11. Mary and Martha came to tell Jesus that Lazarus was sick, but the Lord tarried for several days, and by the time He arrived, Lazarus had been entombed for four days. You know the rest of the story. Mary, Martha, and everyone grieving with them witnessed an incredible miracle.

The last instance is in the next chapter of John, when Lazarus, Martha, and Mary invite Jesus to a meal to honor Him for the life-returning miracle of Lazarus. Mary poured expensive perfume on Jesus’ feet. While she did not realize that the symbolic nature of her act prepared Jesus’ body for burial, Mary was expressing her deep love and appreciation.

As we consider these two Marys, we can see how close they were to Jesus. One was healed and followed Him closely for His whole ministry. The other’s whole family was close to Jesus. Both sat under His teaching. Both witnessed miracles. Both were faithful followers.

The Other Women

Luke 8:1–3 is perhaps the most descriptive passage of the women who followed Jesus:

Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.

In other words, there were several female disciples. Two are of note here since we’ve already looked at Mary of Magdala. Joanna’s connection to Herod is noteworthy because it shows both her ties to political power and presumably the risk to her social status brought about by her support of Jesus. The only thing we know about Susanna is that, like Joanna, she and other women were helping fund Jesus’ ministry.

Luke’s Gospel further spells out that there were several

women at Jesus’ tomb on that fateful Easter morning: “It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles” (24:10; emphasis added).

There are other women from notable stories in the Gospels who we can also logically conclude became followers, if not disciples, of Christ. One is the woman who was healed from years of bleeding in the accounts of Matthew, Mark, and Luke. Another is the Samaritan woman also known as “the woman at the well” in John 4. In Jesus’ encounter with her, He shared personal and private details about her life so that she would recognize Him as the Messiah. She immediately became an active evangelist.

There were also many women who sat under Jesus’ teaching at the Sermon on the Mount and when He fed the 5,000. Several others were connected to miracles He performed. More women are mentioned by name in Acts and throughout the letters of Paul. We’ll look at some of the ones Paul names soon enough.

Let’s step back even further, because it is worth remembering that in Matthew’s genealogy of Jesus, he didn’t just list the males in His lineage. He also mentions five females: Tamar, Rahab, Ruth, Uriah’s wife (i.e., Bathsheba), and Mary. And we see Mary’s involvement in the life and ministry of Jesus from His childhood to His first miracle to His death, burial, and resurrection to being with the disciples after the ascension.

We know that in the patriarchal Jewish culture of His day, Jesus went against the grain to publicly include women among His traveling party and as some of His disciples. It is a reminder that none are righteous and all sinners; male and female alike are welcome at the foot of the cross. He loves us all!

Disciples in a Growing Church

The Mark of Maturity

He gave Christendom one of the most precious gifts of all time: one of the four Gospels. Mark’s is the shortest of the four, but who is he? When studying the New Testament as a whole, there is actually a decent amount about him.

Interestingly, the first we hear of Mark is in a passage in Acts 12, where his mother is being emphasized. After Peter was imprisoned, the believers had gathered at her house to pray for his soon-to-be miraculous release. Mark is mentioned here both by his Roman name and by his Jewish name, John.

Later in this same chapter, it is recorded that Mark accompanied his cousin Barnabas and Saul (Paul) to Jerusalem. Then in Acts 15, Barnabas wanted Mark to go with them again to strengthen previous churches they had visited. Barnabas and Paul had such a sharp disagreement that they parted ways. Mark had previously abandoned them (verse 38), and Paul wanted someone dependable. Barnabas still chose Mark as his traveling partner, while Paul chose Silas.

There is a happy ending to the Paul–Mark divide, however. Apparently, Mark had matured and became more reliable over the years of ministry with Barnabas and, eventually, with Paul.

Read these positive expressions later made by Paul about Mark:

• “My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.)” (Colossians 4:10).

• “Get Mark and bring him with you, because he is helpful to me in my ministry” (2 Timothy 4:11).

• “Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. And so do Mark, Aristarchus, Demas and Luke, my fellow workers” (Philemon 23–24).

You might be asking yourself how Mark came to write one of the Gospels if he was a disciple of a disciple and not an eyewitness. It is believed his version of events comes from Peter. Early church tradition and several Christian writers like Papias (who you’ll read more about later) point to this as common knowledge. And in the final words of his first letter, Peter calls him “my son Mark” (5:13). Presumably, Peter felt about Mark the way Paul felt about Timothy. He was more than just a disciple; he was a spiritual son.

There is another clue as to Mark’s possible connection to Christ. His Gospel is the only one that mentions an interesting detail after Jesus’ arrest in the Garden of Gethsemane: “A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind” (14:51–52). Was this Mark? We are left to wonder.

Mark’s story is a reminder that as disciples of Christ we are human and still make mistakes. Maturity and wisdom only come with time, discipleship, and perseverance. Mark eventually committed to this journey. So should we.

What Luke Wrote Theo

I guess, in a way, you could say that Acts chapter 1 is the official transition of the burden of discipleship from Jesus to His disciples. It was time for everyone going forward to walk by faith and not by sight.

It is interesting to note that both Luke and Acts were written from one non-first-generation believer to another. The leading theory is that both Luke and Theophilus (whose name means “friend of God” or “loved by God”) were connected to and thus discipled by Paul. Fully one-quarter of the New Testament is contained in these two books!

We’ll look more at Luke on another day, but it is in Acts 1 where Luke shares with Theophilus Jesus’ final command to His disciples: “You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (verse 8). The Holy Spirit did indeed come, as recorded in the next chapter, and disciples ever since have been tasked to spread the message of Christ outward.

Now, let’s look further at verses 12 through 15 for more information relevant to our study. After Jesus ascended into

heaven, the 11 apostles frequently met together in prayer in an upstairs room in Jerusalem. However, the apostles were not alone. They prayed with “the women and Mary the mother of Jesus, and with his brothers.” Interestingly, this is the last time Jesus’ mother is mentioned in the Bible.

The important fact at this point is that the believers numbered around 120 men and women. It’s safe to assume a good number of the 70 disciples sent out in Luke 10 are also part of this group. The rest of the chapter discusses their selection from two of their number the apostle to replace Judas. As we’ve already mentioned, they were led to choose Matthias over another disciple named Barsabbas.

The prophesied Holy Spirit came and was poured out by God, and not just on this band of believers. Peter addressed the crowd that had gathered because of the spectacle and explained the path of salvation to them. “Those who accepted his message were baptized, and about three thousand were added to their number that day” (Acts 2:41). The body of believers grew 25 times larger on the day of Pentecost. They then devoted themselves to being discipled and doing life together (verses 42–47). “And the Lord added to their number daily those who were being saved.” Not long after, Peter and John were given another large audience, and the number of male believers alone swelled to 5,000 (Acts 4:3–4).

The growth didn’t stop, nor will it stop until the Lord’s Second Coming. Disciples will be made of people from all ethnic groups (Matthew 28:19), and Christ’s return won’t happen until this is accomplished (Matthew 24:14). It is a daunting task to think about disciples being made from all ethnic groups. According to the Joshua Project, there are over 17,300 people groups, 42 percent of which are considered unreached. We still have our work cut out for us!

Stephen and Philip of the Seven

The church was growing, and the number of disciples was increasing. But with growth came challenges. One challenge was the equal treatment of widows. There were complaints that the Jews who had adopted Greek culture prior to becoming Christians were not getting food like the Hebraic Jewish converts. “So the Twelve gathered all the disciples together” (Acts 6:2) and appointed seven men to focus on practical matters in the church. The ones chosen were “Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism” (verse 5). An unspecified amount of time passes, and more growth takes place: “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith” (verse 7).

We don’t hear again about the final five disciples listed above, but we do learn more about Stephen and Philip. You’ve just read a description of Stephen’s character, and we hear it reiterated a few verses later. He was “a man full of God’s grace and power” who “performed great wonders and signs among the people” (verse 8). His giftedness only made him a target for

lies and opposition. He was brought before the Jewish leaders (the Sanhedrin), and what proceeded was a speech as powerful and effective as Peter’s on Pentecost, and even more extensive.

Whereas Peter’s public message led to an explosion of new followers and disciples, Stephen’s message under captivity resulted in his martyrdom. Not only this, but great persecution broke out, and “all except the apostles were scattered throughout Judea and Samaria” (8:1). However, what looked like a dark day also had a divine purpose that began to achieve results that exceeded those at Pentecost: “Those who had been scattered preached the word wherever they went” (verse 4). The message of Christ was accelerating outward like never before.

And this is where we hear again about one of the other seven, Philip. He fled to Samaria due to the persecution and began healing the paralyzed and lame and freeing the demonpossessed. His ministry went so well that Peter and John came to help. Philip also led to Christ and baptized an important official under the queen of Ethiopia (in the upper Nile region). Modern-day Ethiopian Christians (and African Christians in general) proudly trace their spiritual roots to this event.

Whether through good times or bad, God will use His disciples to make disciples. Through prosperity or persecution, the Gospel message must and will go forth.

Barnabas

When you think of Barnabas, it is often in connection with Paul. However, Barnabas was not a disciple of Paul’s. He was either a disciple of Jesus or, more likely, a disciple of one of the apostles. We first learn of Barnabas in Acts 4 and are given important details about him. He was from Cyprus, he was a Levite (the Jewish tribe where all priests come from), and the apostles called him Barnabas (instead of his given name, Joseph), which means “son of encouragement” (verse 36). This last fact tells you a primary attribute they saw in him. He also sold a piece of land and gave the proceeds to the apostles (verse 37).

This was just the beginning of Barnabas’ involvement in the ministry. He is also the one who brought a new believer named Saul to meet the apostles (9:27). It’s important to note that the apostles were afraid to meet with the man who previously persecuted believers so harshly. But Barnabas was living by faith and not fear, and the apostles trusted his judgment when he brought Saul to them. Barnabas was a mature believer. Two chapters later, he was sent by the church in Jerusalem to the church at Antioch to strengthen the believers there. He was described as “a good man, full of the Holy Spirit and faith.” And what was the result of his mission? “A great number of people were brought to the Lord” (11:24). From there he went

to Tarsus to look for Saul and, after finding him, brought him to Antioch. They stayed there for a year to train the followers of Christ. You might recall that “the disciples were called Christians first at Antioch” (verse 26).

Barnabas and Saul became quite the spiritually powerful twosome, ministering together in numerous locations on what is labeled today as Paul’s first missionary journey. In one particular city, after Paul healed a person lame from birth, the people proclaimed, “The gods have come down to us in human form!” Instead of seeing them for who they were—humble servants of the Lord—“Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker” (14:11–12). We are left to infer how highly the people esteemed Barnabas because this city had a temple of Zeus nearby.

As we know, one of their traveling companions on Paul’s first journey was Mark, who then abandoned them at some point (see “The Mark of Maturity” for more detail). When it came time for the second missionary journey, Barnabas wanted Mark to accompany them, but Paul did not. After parting ways over their disagreement, Barnabas took Mark and headed to Cyprus. Sadly, we never hear Barnabas mentioned again.

Regardless, like Barnabas, let us be sons and daughters of encouragement to fellow followers of Christ. “Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Timothy 4:2).

The Fallen

Jesus claimed some significant things that made it hard for His followers to believe. For example, in John 6 Jesus gives a speech on how He is the “bread of life.” Many couldn’t understand His spiritual meaning, and as a result, “many of his disciples turned back and no longer followed him” (verse 66). So, let’s look at some fallen disciples.

No study on this topic would be complete without Judas Iscariot. After all, he was one of the 12 apostles and saw countless miracles and healings by Jesus. How could he possibly betray the Messiah? He later showed remorse for selling out Christ for 30 pieces of silver, but the deed was done, and so he committed suicide (Matthew 27:1–5).

Conversely, what hope we find in Peter as an example of a fallen disciple who is restored! He denied his connection to Jesus three times (Luke 22:54–62). This is after Jesus told Peter it would happen (verses 31–34). And yet, Jesus later restored him three times (John 21:15–19). To be fair to Peter, all the disciples deserted Jesus that fateful evening (see Mark 14:50). Similarly, Jesus warned them, too, that this would happen (Matthew 26:31).

In Acts 8:9–24 we learn of a man in Samaria named Simon the Sorcerer. He used magic to wow the masses and became rather popular. Philip, one of the seven appointed by the apostles in Acts 6, led Simon to the Lord and baptized him. Peter and John later

joined up with Philip, and they all witnessed the believers there receive the Holy Spirit when Peter and John laid hands on them. Simon wanted a piece of this ability and offered them money to have this authority. Peter saw that his heart was not right, that he had bitterness and was captive to sin. He urged Simon to repent, but we never know if he did (and became a true disciple) or if he fell away.

A study of Paul’s writings gives a few more examples of fallen disciples. To be aligned with the most famous evangelist of the day would have made Paul’s disciples and helpers targets for the religious and political authorities. When Paul wrote to the church at Colossae, he closed by mentioning that “our dear friend Luke, the doctor, and Demas send greetings” (Colossians 4:14). Paul considered Demas his “fellow worker” (Philemon 1:24). Sadly, he later left Paul on terrible terms. In his second letter to Timothy, Paul states that “Demas, because he loved this world, has deserted me and has gone to Thessalonica” (2 Timothy 4:10). Earlier in 2 Timothy, two others named Phygelus and Hermogenes are mentioned by Paul as deserters (1:15).

We get yet another perspective on fallen disciples from John. A man named Diotrephes, “who loves to be first” (3 John 9), was causing division in the church, spreading lies, and refusing to show hospitality. Contrast his behavior with that of Demetrius, a church member who was “well spoken of by everyone” (verse 12).

We’re not going to delve into the “once saved, always saved” debate here because theologians have been divided on the issue. In other words, if someone “falls away” from the faith as the book of Hebrews warns of several times, were they ever truly saved or did they lose their salvation? Thankfully, knowledge of an individual’s heart is up to God and not us. He will one day judge all of us.

Here’s what we do know and can find peace in: “All have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:23–24).

Paul’s Disciples

The Good Doctor

We know that Matthew and John were apostles. And we’ve learned that Mark was likely a disciple and the scribe of Peter. So, this leaves Luke the physician. Who was he? First, it is important to establish that most believe Luke is the author of both the Gospel of Luke as well as Acts. The early church fathers also attested to Luke’s authorship of both books.

There are a few other reasons to believe that Luke wrote his Gospel and Acts. First, both books are addressed to the same person, Theophilus, and Acts begins by mentioning “my former book” (1:1). Both books are also written in the same style.

Further evidence of Luke’s authorship is in the use of medical terminology in some of his descriptions. You can read examples in places like Luke 13:11 and Acts 28:8. There are more examples that are notable in our English translations, and there are several other instances that are more obvious in the Greek. Think of what it must have been like for Luke to see physical healings that defied medical explanation!

Several times, the pronoun “we” is used in Acts to refer to Paul and those who traveled with him. While others are mentioned by name, such as Timothy, Demas, Mark, and Aristarchus, Luke is

not, suggesting he was the one doing the writing. We know that Luke was with Paul quite a bit on his missionary journeys because he is named in three separate letters in the following ways:

• “Our dear friend Luke, the doctor, and Demas send greetings.” This is also the verse that lets us know he was a physician (Colossians 4:14).

• “Only Luke is with me” (2 Timothy 4:11).

• “. . . Mark, Aristarchus, Demas and Luke, my fellow workers” (Philemon 1:24).

As a result of this information, it is also safe to assume that, regardless of whether the Lord saved Luke through Paul, he was discipled by him.

If Luke was indeed the author of both Luke and Acts, it would mean two interesting facts: he was not an eyewitness to Jesus, and he is the only Gentile author of the New Testament. But his access to Paul and other first-generation believers— including the apostles—and his attention to detail as a physician made him an ideal candidate to record eyewitness accounts as well as what he witnessed.

Why is Luke important outside of his major contribution of Luke and Acts to centuries of future believers? He is a great example of how God calls us to both an occupation and a ministry. We are expected to represent Christ in the midst of whatever capacity we are serving in at any given moment. We are not in part-time ministry if we have another job, but in fulltime service to be discipled and to make disciples!

The Spiritual Son and Silas

Let’s look at Timothy and Silas today. We read how Peter viewed Mark as his spiritual son. Similarly, we know that Timothy was discipled by Paul, who described Timothy as “my true son in the faith” (1 Timothy 1:2) and praised his role in ministry: “As a son with his father he has served with me in the work of the gospel” (Philippians 2:22).

Timothy was preceded in the faith by his Jewish mother, Eunice, and his grandmother, Lois (2 Timothy 1:5), who taught him the Scriptures (3:15). We don’t know if Timothy’s Gentile father ever believed (Acts 16:1), but Timothy’s mixed ethnicity would have served him well in reaching Jews and Gentiles with the message of Christ.

Acts 16 records Paul meeting Timothy on his second missionary journey. Timothy joined Paul, and their task was to go from town to town, meet with believers, and convey “the decisions reached by the apostles and elders in Jerusalem for the people to obey” (verse 4). He would be discipled and serve under Paul for the next 15–20 years. Timothy would also travel with Silas in Berea (Acts 17:14) and Erastus in Macedonia (19:22). However, he mainly ministered with Paul.

Paul wrote his first letter to Timothy charging him with

confronting false teachers in Ephesus (1 Timothy 1:3). His second letter dealt with the problem of false teaching as well, but it was also an admonition to be strong in the faith. He gained firsthand experience with this, as he was with Paul when he wrote several other letters from prison. Hebrews 13:23 alludes to both an imprisonment for Timothy and his release. Records state he was martyred at the end of the first century in Ephesus while he was bishop there. He was stoned to death by pagans at a festival for the Roman goddess Diana.

Silas is also mainly associated with Paul, but he, like Barnabas, was not saved or discipled by Paul. He already held a high position in the church in Jerusalem before they crossed paths. The first we hear of him is in Acts 15 when the Jerusalem council is meeting about how to handle Gentile believers. The apostles and elders decide to send Judas and Silas to the Gentile church in Antioch. These two men “were leaders among the believers” (verse 22). Yet they were more than leaders. Upon their arrival in Antioch, “Judas and Silas, who themselves were prophets, said much to encourage and strengthen the believers” (verse 32). Silas was also a Roman citizen (Acts 16:37).

Sometime after the visit to Antioch, Paul chose Silas as his ministry partner after the big disagreement with Barnabas over Mark. Timothy was also added to the mix. Silas would serve faithfully with Paul for several years. They were successful in gaining converts (17:4, 12; 18:8), were beaten, and went to prison together (16:16–40).

It is interesting to note that the last time we hear of Silas is not with Paul, but with Peter, who wrote, “With the help of Silas, whom I regard as a faithful brother, I have written to you briefly . . .” (1 Peter 5:12). So, Silas not only ministered with Peter, but he played a role in writing this letter.

There is no indication whatsoever that Timothy or Silas were anything other than faithful followers of Christ who served effectively with Paul. They were discipled well!

Another Son

Another example of an early Gentile disciple is Titus, who was Greek. Titus accompanied Paul from Antioch to Jerusalem (Galatians 2:1–3). We learned from an episode in the life of the church in Acts 15 that the Jewish believers were struggling over whether Gentiles had to be circumcised for salvation. Titus was living proof that they didn’t have to be. He was later dispatched by Paul to Dalmatia (2 Timothy 4:10), which was a Roman province across the Adriatic from the east coast of Italy.

It is interesting to note the heavy emphasis on Titus in 2 Corinthians, where he is mentioned in four different chapters. It is clear that at this point in their ministry, Titus was entrusted with missionary activities. Paul referred to him as “my partner and co-worker among you” (8:23).

Paul had hoped to find Titus in Troas, and when he didn’t, he became restless and moved on to Macedonia (2 Corinthians 2:12–13). Titus later joined up with Paul in Macedonia (where Philippi was) after visiting the believers at Corinth. It is here we also see Paul’s love for Titus: “But God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming but also by the comfort you

had given him” (7:6–7). Titus was the one who delivered Paul’s second letter to the church at Corinth. He did so “with much enthusiasm and on his own initiative” (8:17).

He was also tasked with collecting an offering from the churches in Macedonia and Corinth (8:16–21) for the believers in Jerusalem. Even though the Macedonians were going through trials of their own, they joyfully gave to help their brothers and sisters in Christ.

The love that Paul felt for Titus was like his relationship with Timothy because he greeted Titus at the beginning of his letter to him with the same affectionate label: “To Titus, my true son in our common faith” (1:4). This letter covered topics including appointing proper leadership, confronting the rebellious, and teaching believers how to behave. In other words, Paul was discipling Titus even though they were apart. He was instructing Titus on how to help the church function in Crete. By the end of the letter, he asked Titus to join him in Nicopolis (another part of Greece) for the winter.

Words like trustworthy, enthusiastic, and mature could be used to describe Titus. These same words should be used to describe anyone who has been properly discipled. There are many more characteristics to which we should also aspire in order to demonstrate our spiritual maturity, such as the fruit of the Spirit (Galatians 5:22–23). Don’t ever stop growing in the faith!

The Power Couple and Apollos

Today, we’re going to look at a great story that demonstrates the need for discipleship. In other words, just reading our Bible and praying on our own isn’t enough. We also need teaching, fellowship, and accountability.

In Acts 18 we learn of a Jew who came from Egypt to Ephesus in the early AD 50s. His name was Apollos, and he was boldly speaking in the synagogue, knowledgeable both of the Old Testament and about Jesus—at least through the teachings of John the Baptist. In other words, he wasn’t quite up to speed on the full message of the Gospel.

A couple who were believers heard Apollos speaking and realized he needed further instruction. Their names were Aquila and Priscilla. It is important to pause here and learn a little about them. Through them we get a great picture of husband-andwife disciples—a power couple! They were tentmakers like Paul and became very close to him. They also traveled and ministered both with him and apart from him. They were disciples making disciples. And one of those they helped disciple was Apollos. Accompanying Paul as he made his way to Jerusalem, Aquila and Priscilla stayed in Ephesus while Paul went on to strengthen

the body of Christ in other locations. And this is where they found Apollos, “a learned man” (verse 24) who “spoke with great fervor and taught about Jesus accurately” (verse 25) but didn’t have the necessary knowledge to paint the full picture of Christ. Therefore, “they invited him to their home and explained to him the way of God more adequately” (verse 26).

We can safely assume that Apollos was also humble, a good learner, and steadily maturing. How can we know this? Verses 27–28 go on to tell us, “When Apollos wanted to go to Achaia, the brothers and sisters encouraged him and wrote to the disciples there to welcome him. When he arrived, he was a great help to those who by grace had believed. For he vigorously refuted his Jewish opponents in public debate, proving from the Scriptures that Jesus was the Messiah.” Aquila and Priscilla had succeeded in discipling Apollos. He would go on to be even more effective for the cause of Christ.

We learn in 1 Corinthians that many of the believers seemed to hold Apollos in high esteem—on a level with Paul and with Peter (read chapter 3). There are also some who believe he is the anonymous author of Hebrews, but this cannot be proven. History also leaves no clue whether he was martyred for the faith. Regardless, Apollos is a great example of a disciple being effective at making and equipping other disciples even as they themselves are learning. Apollos shows us that we must never stop this learning process, while continuing to exemplify humility and wisdom. We must grow in the faith as we are helping others grow in their faith.

Some of Paul’s Disciples?

There is a scattering of names among Paul’s letters of those who are mentioned in a positive light. While it is certainly not conclusive that they were all discipled by Paul, they were at the very least spiritually impacted by him. For example, he wrote letters to Timothy, Titus, and Philemon because they were so important to him.

In Colossians 4, Paul describes a list of people as “the only Jews among my co-workers for the kingdom of God, and they have proved a comfort to me” Here are the ones Paul mentions beyond just their names. He shares an important detail or two about them:

• Tychicus—“He is a dear brother, a faithful minister and fellow servant in the Lord” (verse 7).

• Onesimus—“Our faithful and dear brother . . . is one of you” (verse 9).

• Aristarchus—“My fellow prisoner . . . sends you his greetings” (verse 10).

• Mark, the cousin of Barnabas—“You have received instructions about him; if he comes to you, welcome him” (verse 10).

• Ephaphras—“is one of you and a servant of Christ Jesus . . . always wrestling in prayer for you” (verse 12).

• Nympha—“Give my greetings . . . to Nympha and the church in her house” (verse 15).

And here are some others of note:

• Onesiphorus—“He often refreshed me and was not ashamed of my chains” (2 Timothy 1:16).

• In 2 Timothy 4, he mentions others in a positive light, including Priscilla, Aquila, Erastus, Trophimus, Eubulus, Pudens, Linus, and Claudia (verses 19–21).

• In his letter to Philemon, Paul calls Apphia “our sister” and Archippus “our fellow soldier” (verse 2). He mentions Epaphras again as “my fellow prisoner in Christ Jesus” (verse 23). And at the end of the letter, he mentions four names from Colossians 4 (Mark, Aristarchus, Demas, and Luke) and labels them “my fellow workers” (verse 24).

What can be learned from this? We know that Paul was committed to making disciples and seeing his disciples making disciples. Consider this admonition to his spiritual son and trusted disciple Timothy: “The things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others” (2 Timothy 2:2). And again to the church at Colossae: “He [Christ] is the one we proclaim, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ” (Colossians 1:28).

Lastly, to the church at Thessalonica: “We were delighted to share with you not only the gospel of God but our lives as well . . . encouraging, comforting and urging you to live lives worthy of God” (1 Thessalonians 2:8, 12).

Do you see the investment he made (and we should make) in order to develop faithful disciples? May we aspire to such a life of making disciples and constantly encouraging them!

The Apostolic Fathers

The Post-Apostolic Period

The final third of this study will focus on the post-apostolic period. Simply put, these are the decades after most of the original apostles had died until around AD 150 or so. This is the period when the Gospel was being spread by the first-generation disciples of Jesus or of the original apostles.

The post-apostolic period was preceded by the persecution of Christians by Emperor Nero, who falsely blamed them for the great fire that destroyed much of Rome in AD 64. It is believed that both Paul and Peter were executed by Nero during this time. In AD 70, Jerusalem was destroyed by a future emperor, Titus, further scattering believers outward. Jesus prophesied this destruction in Matthew 24:1–2.

Two major Jewish revolts also took place during the postapostolic period. One ended on a hilltop fortress known as Masada in AD 74, and the other is known as the Bar Kokhba revolt of AD 132–35. These uprisings led to many deaths and the scattering of the Jewish people for centuries. The Jews have since returned to their homeland due to the Balfour Declaration of 1917. Israel officially became a country again in 1948, and Jerusalem was restored as its capital two thousand years after its prophesied destruction.

It was the dispersion of Christians and Jews in the AD 60s that led to the effective spread of the Gospel by the disciples of the disciples. To be clear, the original apostles and other disciples had already started sharing the message of salvation outward in the 30 years since Jesus’ heaven-going. In order to preserve the numerous accounts from the life and ministry of Christ while the apostles were still alive, His early followers created written records to help future generations of believers.

The death of the apostles created a difficult transition from their authority to the successors they designated—most of whom were not eyewitnesses but were their disciples. You can imagine some of the challenges that arose as the church tried to formalize its beliefs and practices.

Christianity would not find a truly widespread presence until Emperor Constantine became a believer in AD 312, stopped the persecution of Christians by edict the following year, and made it a legalized religion of the Roman Empire a decade later. It would become the official religion in 380 under Emperor Theodosius I.

As mentioned previously (see “Branching Out”), there were other writings composed just after the New Testament books were written. Unfortunately, many of the authors are anonymous. They are referred to collectively as the Apostolic Fathers, and for much of church history until the 1800s, their works were studied by only a few scholars. We’ll look at some of these works later.

Clement

Now, let us transition to some early disciples who are not mentioned in the New Testament. I would argue that they are just as important as the early disciples who believed by faith and not by sight, just as we do. They lived, were discipled, and made disciples at this crucial juncture in history when the apostles were being martyred and the church desperately needed leadership. False teachings were everywhere, as was persecution. Clement is considered to be the earliest of the post-apostolic fathers. He is also referred to as Clement of Rome because he was bishop there. Western tradition holds that Clement was the third bishop of Rome after Peter, preceded by men named Linus and Cletus. Some early church writers such as Origen of Alexandria and Eusebius of Caesarea believed this was the same Clement mentioned by Paul in Philippians 4:2–3 as a fellow worker, but this cannot be proven.

There is also evidence from Irenaeus (AD 130–200), who we’ll also look at soon, that Clement studied under some of the apostles, including Peter. He wrote of Clement, “This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing, and their traditions before his eyes” (Against Heresies 3.3).

First Clement was written sometime during the last twenty

years of the first century and addressed to the church at Corinth. This approximate date puts it close to when John wrote Revelation, making it the oldest surviving Christian document outside of the New Testament. Several ancient sources and manuscripts actually treated it as part of Scripture. While 2 Clement has also survived, most doubt it was written by the author of the first book.

Just as Paul had written letters to the church at Corinth due to their divisiveness, Clement similarly addressed “the detestable and unholy schism, so alien and strange to those chosen by God” (1.1). He shared many examples from the Old and New Testaments to remind the church of true humility, proper behavior, harmony, and repentance. He emphasized how, through the leading of the Holy Spirit, the apostles appointed bishops and deacons to lead the church after them (42.4) and how new leaders were appointed after the second generation had died (44.2).

Clement was martyred under the Roman emperor Trajan. Prior to his execution, he was exiled to Chersonesus (on the coast of the Black Sea in what is today Sevastopol, Ukraine). The story goes that, due to his Christian influence and conversion of many prisoners, he was taken out in a boat, tied to an anchor, and thrown overboard.

Let’s close this look at Clement by letting him encourage us in our walk: “Let us fix our eyes upon the Father and Maker of the whole world and hold fast to his magnificent and excellent gifts and benefits of peace” (19.2).

The God-Bearer

While many names of the early disciples of the disciples are known only by the Lord at this point, we do know of others besides Clement. Ignatius was one of the Apostle John’s disciples. He was close friends with another of John’s disciples, Polycarp, who we’ll look at soon.

Ignatius became the bishop of Antioch in Syria and led the church for 40 years. There are various traditions about Ignatius, ranging from him being one of the children blessed by Jesus to being ordained by Peter as bishop to being killed by lions in the Colosseum in Rome. He was martyred during the reign of Emperor Trajan, who ruled from AD 98 to 117.

Some of Ignatius’ writings from just weeks before his martyrdom in Rome have survived, with a clear influence from the writings of Paul. He was a highly esteemed Christian leader of his era and one of the few connections to the apostles.

As Ignatius was being taken to his impending death in Rome (ca. AD 110), he wrote seven letters to six churches (To the Ephesians, Magnesians, Trallians, Romans, Philadelphians, and Smyrnaeans) and one to Polycarp. At the beginning of each letter, he called himself “God-bearer” or “Image-bearer” (theophorus in Greek).

Ignatius was primarily burdened by three challenges: his approaching death, how the churches should function with unity, and dealing with false teachers (heresy). He greatly esteemed and promoted the role of bishop as integral to the health of the church.

In some of his letters, he mentioned other Christian leaders who were undoubtedly discipled by earlier believers. For example, the bishop at Ephesus was Onesimus (possibly the same person in Philemon), there was a deacon named Burrhus, and there were three others mentioned: Crocus, Euplus, and Fronto. Damas was the bishop of the church at Magnesia, along with presbyters (elders) named Bassus and Apollonius and a deacon named Zotion. You get the point. Disciples of the disciples making disciples—and specifically making disciples who would become leaders in the early church.

One of Ignatius’ most famous statements was in his letter to the Magnesians: “It is right, therefore, that we not just be called Christians, but that we actually be Christians . . .” (4.1). In his letter to the church in Smyrna, he declared, “I endure everything because he himself, who is the perfect human being, empowers me” (4.2). And in his letter to the Romans, he proclaimed, “It is better for me to die for Jesus Christ than to rule over the ends of the earth” (6.1).

Many Fish

Okay, this title is actually just a cheesy joke on the name Polycarp (poly carp = many fish). I know, it’s a bad joke. I also use it because the Lord would use Polycarp to be a fisher of many men. He was not only a disciple of the Apostle John, but it could be argued that he was at least mentored by Ignatius as well. For many years, he was the last living link to the apostles through the first half of the second century. Ignatius’ letter to Polycarp addresses him in the manner of passing on wisdom to a fellow disciple and leader, one who was the bishop of the church at Smyrna (in present-day Turkey).

There is only one surviving letter from Polycarp—one he wrote to the Philippians. There is a strong influence from both the Old and New Testaments throughout the text. He encouraged the church to pursue righteousness and avoid false teachings about Christ. He also mentions other martyrs who preceded him, including Ignatius, Zosimus, and Rufus, as well as a fallen leader who loved money, Valens.

Polycarp died a martyr’s death at the age of eighty-six. In a letter written by Evarestus from his church at Smyrna to the church at Philomelium, Polycarp’s capture, trial, and execution

are recorded in great detail. This letter is known as The Martyrdom of Polycarp and is the oldest recorded documentation of a believer dying for their faith outside of the New Testament. It was said of Polycarp at his trial that “this is the teacher of Asia, the father of the Christians, the destroyer of our gods, who teaches many not to sacrifice or worship” (Martyrdom of Polycarp 12.2). He died on February 22 or 23, AD 156, by being burned alive and then stabbed. The letter records he was the twelfth martyr in Smyrna, with one of them previously mentioned, Germanicus.

What makes Polycarp so important in church history is that he was a disciple of John, who outlived the rest of the apostles by decades. And Polycarp outlived John by 50-plus years, making him the last connection to the main eyewitnesses of Jesus. And before his death, he discipled Irenaeus, who is renowned for two works, Against Heresies and Proof of Apostolic Preaching.

I’ll close by sharing a sentiment found early on in Polycarp’s letter to the Philippians. It is a reminder that all the disciples of the disciples who didn’t see Jesus in person believed in Him like we do. “Though you have not seen (Jesus), you believe in him with an inexpressible and glorious joy (which many desire to experience); know that by grace you have been saved, not because of works, but by the will of God through Jesus Christ” (1.3). Like them, we walk by faith and not by sight, and we are blessed because of it (“Blessed are those who have not seen and yet have believed”; John 20:29)!

Papias

Papias is yet another early disciple tied to the Apostle John, and he was also a companion to another of John’s disciples, Polycarp. Most date Papias’ life around AD 70–130. He eventually became the bishop of Hierapolis, which is in modern-day Turkey. This would have been located between Colossae (think Colossians) and Laodicea (one of the seven churches in Revelation).

Not much is known about Papias, and most of his writings did not survive the test of time. Apparently, Papias wrote five books that were collectively called Exposition of the Sayings of the Lord. Only fragments have survived, primarily in quoted material from others like Irenaeus (ca. AD 130–203), a disciple of Polycarp, and into the fourth century by noted church historian Eusebius (ca. AD 260–340).

It is important to pause here and understand that oral tradition has been the predominant method for passing on information in many cultures throughout time. Due to widespread illiteracy and the commonality of storytelling across the centuries, written records are far less common. To this day, two-thirds of the world prefer oral learning. I am in this majority, as I would much rather watch and listen than read.

Much of Papias’ content came from oral tradition—stories passed down from previous disciples. He stated, “For books to

read are not as useful to me as the living voice sounding out clearly up to the present day in the persons of their authors” (7.4). In addition to the Apostle John, Papias heard testimonies from the daughters of the Apostle Philip, who also lived in Hierapolis, and from another disciple named Ariston.

You recall how Barsabbas did not get chosen to replace Judas among the 12 apostles? One of the few stories that has survived in the fragments from Papias is a mention of Barsabbas having survived drinking poison (3.8–10; 5.6). These same passages also mention someone’s mother being raised from the dead.

Papias is the oldest source to claim that Mark’s Gospel was Peter’s retelling of events to Mark (3.15). It is also believed that Papias was the scribe for the Apostle John (19.1).

As believers, we trust that God led man to compile the books that make up our Bible. Therefore, while other writings can be educational, they are not treated with the same reverence as the New Testament. We must trust that since Papias’ work has mostly disappeared forever, it was never meant to be Scripture. However, the message from Papias can still be true: “(Christ) defeated sin and condemned Satan, and through his death he spread abroad his righteousness over all” (24.8).

Martyrdom

It was the German theologian Dietrich Bonhoeffer who wrote in The Cost of Discipleship, “When Christ calls a man, he bids him come and die.” As disciples of the disciples, we are called to give up the selfish pursuits of our own lives and give the reins to God. As Paul puts it, “I have been crucified with Christ and I no longer live, but Christ lives in me” (Galatians 2:20).

It is a reality that literal martyrdom often was the fate of those following Christ in the post-apostolic period. Jesus warned that betrayal and persecution would follow faithful service to Him: “Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. You will be hated by everyone because of me” (Matthew 10:21–22). And so, martyrdom was always a possibility.

Stephen was the first recorded martyr after Jesus. Stephen’s trial and execution are detailed in Acts 6 through the beginning of Acts 8. Next was one of the apostles, James, the elder son of Zebedee and brother of John, who was beheaded at Herod Agrippa’s command (Acts 12).

A mixture of tradition and historical writings share the details of the other apostles’ martyrdoms. We are more interested in the fact that they were martyred rather than the veracity of

these accounts. For the sake of summary, it is believed that Peter, Andrew, Philip, Bartholomew, and Simon the Zealot were crucified. James, Thaddaeus (Judas), and Matthias were stoned. James son of Zebedee was beheaded, and Thomas was speared. It is believed that all but one of the apostles (besides Judas Iscariot) were martyred within 35–50 years of Jesus’ death and resurrection. Only John is believed to have died of old age.

Foxe’s Book of Martyrs (John Foxe, 1516–87) also mentions that the following disciples died in this early period of Christianity: Erastus, who oversaw the royal household in Corinth; Aristarchus from Macedonia; Trophimus from Ephesus, who was converted by Paul; and Barsabbas, who was the apostle candidate not chosen in Acts 1. Foxe also claims all these men were some of the 70 disciples sent out by Jesus.

Foxe then lists three waves of persecution during our period of study, which took place under Emperors Nero, Domitian, and Trajan. Others beyond the apostles who died for their faith during Nero’s reign included Mark, Luke, and Barnabas. Foxe further mentions Simeon the bishop of Jerusalem, Dionysius the bishop of Athens, Nicodemus, Protasius, Gervasius, and Timothy as martyred under Domitian. Ignatius, Alexander the bishop of Rome, Quirinius and Hernes with their families, a Roman nobleman named Zenon, and a Roman commander named Austachius were among ten thousand others murdered under Trajan.

Let me close with a quote from one known as Justin Martyr, who we’ll look at soon. He lived and died during the fourth wave of persecution under Marcus Aurelius. Justin was beheaded for his faith around AD 165. He declared, “You can kill us, but you cannot harm us.” We may never be confronted with martyrdom in America, but we are called to be ready to die for our faith. May we be found faithful!

Keeping the Flame

Go and Make Bad Disciples

It should not be surprising that from the moment of Jesus’ first miracle there would be a growing list of misinterpretations about who Jesus was and what He did, outright lies propagated about Him to deter potential disciples, and delusional people with the power to lead others astray with false teachings.

Today, we will look at the largest threat (besides persecution) during the post-apostolic era—heresies. We’ll look at two of the main ones that were only briefly mentioned in our church history devotional, The Last 2,000, then at a person who was a major opponent of biblical truth and the church, leading to a slew of bad disciple-making.

Keep in mind that many of the New Testament books repeatedly address false teachers and false teachings. This continued with the writings of the Apostolic Fathers and throughout the first few centuries of the church. Really, heresies always have and always will exist. Satan loves to take the truth and put a twist on it so that it appears to be correct but actually has deep underlying flaws.

One of the two heresies of note was Docetism. The Greek word is dokein, meaning “to seem.” Docetists believed Jesus’ body was spiritual and only seemed real, but it wasn’t because

anything physical is evil. Therefore, the crucifixion wasn’t real, and the resurrection and ascension weren’t either. Satan would love for people to believe this lie! Christians believe in what is known as the hypostatic union: Jesus was fully man and fully God. He was without sin but bore our sins on the cross, and His physical body was literally crucified and raised from the dead.

Hear the words of 2 John 1:7 in relation to this heresy: “Many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist” (emphasis added). Ignatius also fought and wrote against Docetism.

The other heresy was Gnosticism. In Greek, gnostikoi means “those who have knowledge.” Essentially, one needs special mystical knowledge to both understand the divine and become divine. In other words, God’s Word is not enough. The physical world is inherently evil, while the spiritual is inherently good. Further, the God of the Old Testament was different than the God of the New Testament. One was focused on justice, the other on love. Two gods!

One person especially tied to promoting this false doctrine during this period is Marcion. He believed in two cosmic gods. He discarded the Old Testament and edited New Testament books to remove any connection to their Jewishness.

Polycarp met with Marcion once in Rome and labeled him “the firstborn of Satan.” Thankfully, though he is often referenced by Christian writers, none of his writings have survived. His negative influence is considered one of the factors that led the church to formalize the collection of books we know today as the Bible. He was branded a heretic in AD 144.

Despite the growth of the true church, heresies still flourished and resulted in many being misled. It is a sober reminder for us today to warn others. We are not saved by special knowledge or works. We can’t add to or take away from the Bible because His word is truth (John 17:17). Anything else is a lie.

Justin Martyr

The Apostolic Fathers were those who were alive at the time of the apostles and were discipled by them. You’ve just read about some of the main ones whose names have survived. Those after the Apostolic Fathers are called the Ante-Nicene Church Fathers, and they lived before the Council of Nicaea convened in AD 325. This was the first council of Christianity meant to firm up and clearly state true doctrine in order to combat heresy. Some historians and others group the Apostolic and Ante-Nicene Fathers together. We have divided them because of the Apostolic Fathers’ crucial connection to the apostles.

An early and well-known Ante-Nicene Church Father born at the turn of the second century was Justin Martyr (AD 100–165). He is considered to be the first Christian philosopher and the first Christian apologist. To clarify this latter term, an apologist is one who defends the truth of a particular cause.

Justin was a Greek from Neapolis in Samaria and spent years studying Greek philosophers from Socrates to Pythagoras to Plato. His conversion involved a conversation with an old man near the seashore. This man pointed out the Old Testament prophets far pre-dated the Greek philosophers and pointed to

Jesus. He found that life’s questions were answered through Christianity and not Greek philosophy. Justin was then baptized at the age of 30.

There are two main works that Justin is known for. The first is called Apologies and was addressed to Roman emperor Antonius Pius. In it, Justin defended the faith, dispelled false rumors about Christianity, and clarified the role of baptism and communion. He sought to end the persecution against Christians. His work was convincing, and persecution waned until Antonius’ son Marcus Aurelius succeeded him. Justin, along with six of his followers/disciples, were beheaded for their faith by the prefect of Rome, Rusticus, who served under Aurelius.

Justin’s second writing is Dialogue with Trypho. In this work, he seeks to convince a practicing Jew named Trypho with the truth of the Gospel. He also debated Marcion and stated the case that the New Testament didn’t contradict the Old Testament but fulfilled it.

Let’s close with a quote from Justin Martyr discussing the contrast of life before being saved: “We who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies.” This is the message of the Gospel that no other religion can replicate. All are welcome to find salvation through Christ. All are welcome to become His disciples. The Gospel breaks down barriers like nothing else.

Irenaeus

There is another person we should look at who was not an Apostolic Father but whose contributions hold incredible worth. His name was Irenaeus, and he was born to Greek parents in Asia Minor (modern-day Turkey) around AD 130. Like some of the others we have looked at, his connection to the original apostles was through John, as he learned under Polycarp at a younger age. I guess you could say he was John’s spiritual grandson. He also possibly studied under Justin Martyr in Rome.

Irenaeus is considered by many to be the greatest theologian after the time of the apostles. The fact that no one of his day had a closer connection to the apostles helped establish his authority, but his writings that have survived more than back up this argument. These documents provide a picture of what the church was like—and striving to be like, a hundred years after the apostles.

One of these works is known in English as Proof (or Demonstration) of Apostolic Preaching. Irenaeus summarized what Christians believe and what they should teach. In particular, he connected Christ to the fulfillment of Old Testament prophecy. This is important in relation to his other work.

Against Heresies is a collection of five books written around AD 180 and represents the largest existing content from this

era after the New Testament. Irenaeus’ purpose was to educate and then repudiate various forms of Gnosticism as well as the false teachings of Marcion and others. His text gives the greatest known detail of this heresy and then demonstrates its flaws by pointing to the truth. He makes it a point to emphasize the importance of the Old Testament and the ties between the Old and New.

There are a couple of other important details about this work. Irenaeus quotes every New Testament book except Philemon and 3 John. This helps church historians and theologians understand which writings the early church treated as Scripture. He also quotes 1 Clement and another work from the Apostolic Fathers, the Shepherd of Hermas. And he points to the line of bishops that succeeded the apostles as having true authority, not the Gnostics with their so-called secret knowledge they claim to have received from Jesus.

Irenaeus eventually became the bishop of Lyon (in modern-day France) and died around the year 200. There are some indications that he was martyred but nothing definitive can be claimed.

An important lesson to be gained from the life and ministry of Irenaeus is the practice of thoroughly understanding false teachings as well as the truth of God’s Word, so that proper disciples can be made. To expose a lie we must be able to explain the lie and dispel it by proclaiming the truth.

The Growing Jew/Gentile Divide

All the apostles were Jewish followers of Christ. So were the 70 (or 72) sent out by Jesus. So were the women mentioned by name. It isn’t until after Jesus’ resurrection that He finally expands the call to “make disciples of all nations” (Matthew 28:19).

Outside of Jesus’ limited outreach to Samaritans, we see the Great Commission really begin to be carried out in the book of Acts. Gentiles began to hear the Gospel and be saved. This presented the new reality that Christian fellowships were no longer just comprised of converted Jews, but people of other ethnic groups as well. These early congregations were a melting pot, a foreshadowing of heaven (Revelation 7:9).

One of the sad consequences was a growing tension between converted Jews and Gentiles. Cultural realities like different languages, customs, and traditions increased the divide, just as they still create barriers and challenges today. Sunday mornings are still the most ethnically segregated hour of the week in America. It should not be so!

We see stirrings of this Jew/Gentile challenge when the church council in Jerusalem met to determine, in essence, what Jewish practices new Gentile converts should follow (Acts 15).

After all, Jesus loved the whole world and came to save it. Salvation is available for any who believe. But the faith’s heritage was Jewish.

Let’s now fast-forward to the destruction of the Jerusalem temple in AD 70 and the persecution around that time. Jews and converted Jews were scattered, as were Gentile Christians. Synagogues replaced the temple as the place of worship for Jews, and rabbis replaced the priests. This became known as rabbinic Judaism.

Converted Jews were not welcome in synagogues. After all, both Jews and Jewish Christians each thought they were right, but they naturally had different beliefs about who Jesus was. As a result, church fellowships became the place for converted Jews and Gentiles to be discipled by bishops in the decades after the apostles died.

The Jewish people would stay scattered for the next 1,900 years, while the message of salvation continued outward to many other (Gentile) people groups. In other words, non-Jews were mainly targeted for evangelism and discipleship. With fewer Jews in the congregations and house fellowships, there was also a gradual decrease in Jewish influence. By the end of our period of study (ca. 150 AD), Christian leaders were Gentiles who had no ties to their Jewish roots.

To make matters worse, Christians throughout time have blamed the Jews for crucifying Jesus. They did so (and some still do) by ignoring the truth that the crucifixion was ordained by God to happen. The good news is that one day Jews will recognize Jesus as Messiah. Not only that, but one day “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10–11). Hallelujah!

Conclusion

The first hundred years after the death of most of the apostles and early disciples was extremely crucial. If God didn’t raise Jesus from the dead, the lies of His followers would be exposed, and the movement would die with them. But it didn’t. A new generation of disciples was made from those who believed that the testimonies of the previous generation were true. Centuries of disciple-making followed, all the way up to the present.

As we conclude this cursory study of these first disciples who laid the groundwork for you and me, let me close with an important point. We have seen that the purpose of making disciples is to first become one, then grow in the faith, and then make more disciples. The key to this process is gaining spiritual maturity. Paul drove this home in his letter to the church at Colossae: “He is the one we proclaim, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ” (Colossians 1:28).

A weak discipleship process leaves new believers highly vulnerable to false teachings. This is why the New Testament writers and Apostolic Fathers (and Ante-Nicene Fathers, for that matter) warned about this over and over again. Heresies existed then and they exist now.

Discipleship that is effective, discipleship that works, occurs

when the one being discipled successfully commits to studying God’s Word, praying continually, aligning with a church body, and being in constant Christian fellowship. Luke describes this process in the time following Pentecost in Acts 2:42–47, and it is worth quoting the whole passage here:

They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.

Here is the above process again summarized: teaching, fellowshipping, eating, praying, sharing, giving, and worshipping together. When this is done, people will notice—and some will be saved. Some of those will be discipled. It is on us to keep the discipleship cycle going until there are disciples among every ethnic group on the planet. Then and only then will the Lord return (Matthew 24:14). One day, disciples from around the world will bow and worship the One we serve (Revelation 7:9–10). I can’t wait!

THE OF THE DISCIPLES DISCIPLES

Have you ever considered what our spiritual family tree looks like? At the top, of course, is Jesus, followed by the 12 disciples. Who’s next? Were there others? John the Baptist had disciples. Paul had disciples. The original disciples had disciples. Most of them were not eyewitnesses to Jesus’ life, death, resurrection, and ascension, yet they were tasked with spreading the message of salvation through Jesus Christ to the world.

The transition from disciples who were eyewitnesses to disciples who were followers by faith and not by sight can’t be overstated. Why? Because if they hadn’t believed without seeing, the Christian movement would have quickly died out like so many movements before and since. Jesus even pronounces a blessing on those who believe solely by faith: “Blessed are those who have not seen and yet have believed” (John 20:29).

Join us on this journey through a tumultuous yet crucial period in church history, and may it be a blessing as we serve together by faith until Jesus returns!

About the author

Joseph Williams serves as CEO of Feed the Hunger, a Christian mission organization based in North Carolina. He is an ordained minister, has a Master’s degree in Ministry, and is currently pursuing his Doctorate in Ministry. He has been in full-time ministry for nearly 30 years, traveling for the sake of the Gospel to 45 countries. He has written numerous books, devotionals, and studies to help Christians grow in their walk with the Lord and to reach nonbelievers with the truth of Jesus Christ.