Who Followed Jesus

Who Were the Women Who Followed Jesus?

It may seem strange to devote a whole post to the women who accompanied Jesus throughout his public ministry, yet that is exactly what we are doing. However, it is important for readers to remember that ancient literature did not spend a large deal of time describing ladies. When they did, they frequently used pejorative language to describe the situation:

  • The Greek poet Hesiod warned against women, claiming a flattering woman just wants a man simply for his possessions (Theogony of Work and Days)
  • Aristotle viewed women as inferior to men when it came to leadership (Politics)
  • sStatesman and orator Pericles said, “A woman’s reputation is highest when men say little about her, whether it be good or evil.” (Hipponax)

Readers may find a selection of additional remarks made regarding women in ancient times by visiting this link. Because a woman’s testimony would not have held up in a court of law back then, the women who were there at the Resurrection would have rendered the tale significantly less believable in the eyes of those living at the time of its occurrence. Leaving aside ancient attitudes of women, the Gospels appear to devote a significant amount of time to female characters, as contrasted to their textual equivalents.

What do we know about each of them as individuals?

Mary Magdalene

Mary Magdalene is healed by Jesus after seven devils are exorcised from her (Luke 8:1-3), and she then follows Him when He cures her. In ancient literature, the number seven, whether symbolic or literal, represented a large number of people. As a result, Jesus demonstrated His dominion over the forces of darkness and His capacity to save us from even the most catastrophic of situations. It’s possible that some readers confuse Mary with the prostitute who washed Jesus’ feet (Luke 7:36-50), although there is no scriptural foundation for this association.

When all of Jesus’ disciples, with the exception of John, left during his trial and death, she remained by his side to console him.

If Jesus was able to deliver Mary from seven devils and she went on to become one of His most devoted disciples, then He has the ability to alter us as well.

Mary the Mother of James and Joses, and Salome

James’ mother, Mary, was the mother of one of Jesus’ followers, and the first of these was Mary (Matthew 27:55-61). She supplied financial support for Jesus’ mission, and two of her sons seemed to accompany her from Galilee to Jerusalem as she traveled the distance. She was there during Jesus’ death and, more than likely, at His resurrection (Mark 16:8). Salome, the mother of the other James and John, inquired as to whether or not her boys would be granted “places of honor” in God’s kingdom (Matthew 20:20-21).

Lessons learnt from these women: Even if God places our children in positions of ministry, this does not rule out our own participation in the ministry on our own terms.

These women gave up all in order to follow Jesus and provide for His work on the earth. When their sons left the cross, they lingered behind and were among the first to see Jesus’ amazing performance three days later.

Joanna the wife of Chuza, and Susanna

Jesus’ ministry and needs were supported by a number of women described in Luke 8:1-3 (including Mary Magdalene), who did it “out of their own private resources.” Even while it was not uncommon for women to hold down a profession in ancient times, it was more rare. These ladies, who had been healed by Jesus’ ministry, made the decision to forego their material possessions in order to join him. She does it with great enthusiasm since she is the wife of a high-ranking court official who would have had a lot of resources to donate.

Susanna does not have a well-known family member with her given name, such as Joanna, for example.

She is grateful to Jesus for healing her both physically and spiritually, and she joins Him and His followers as they carry out their work.

Many Other Women

Despite the fact that these women are not named in the Gospel, they sacrificed their time, skills, and even their own livelihoods in order to follow Jesus. In a period when women were not permitted to socialize with males from outside their family, they risked social prestige, familial pressure, and, most likely, the loss of friendships in order to follow Christ. Acts 2:1-4 reveals that they did so cheerfully, with many remaining faithful and ready to receive the Holy Spirit.

What does this mean for us?

We have no justification for not giving our all to Jesus. Women in His time had limited influence and, at times, even less financial resources. In the end, they handed over their entire lives to Him, particularly to demonstrate their thankfulness for His remarkable work in their lives. We may feel as though our time has passed as we see our children take on ministerial responsibilities, but it didn’t deter Mary and Salome from doing their jobs. Alternatively, we can be concerned about how our peers will perceive us, or whether we will measure up in contrast to our believing friends and family members.

Image courtesy of Getty Images

Who were the people who followed Jesus before Paul?

Shawn Brasseaux contributed to this article. Who were the people who followed Jesus before Paul, and what was their story?” Thank you for submitting this query. During the year following Jesus Christ’s crucifixion, the Apostle Paul (then known as Saul of Tarsus) was saved, according to Acts chapter 9.

Before Paul, those who followed Jesus Christ were recorded between Matthew chapter 1 and Acts chapter 8, according to the Bible. We’ll take a look at a few of those sections right now. This group of believers is referred to by a variety of names throughout the Holy Bible:

  • The people who waited in Jerusalem for the consolation of Israel (Luke 2:38)
  • The people who waited in Jerusalem for the consolation of Israel (Galatians 6:16)
  • The people who waited in Jerusalem for the consolation of Israel (Luke 12:32)
  • The people who waited in Jerusalem for the consolation of Israel (Luke 2:38)
  • The people

Depending on the context, I may refer to them as “Israel’s tiny flock” (cf. Luke 12:32), “Israel’s believing remnant” (cf. Romans 9:27; not every single Jew will be saved), or even “Messianic Jews” (in light of their proclamation that Jesus is the Messiah/Christ). Although the term “Christians” was first used in Acts 11:26, it was not officially adopted until then. A few verses later, in 1 Peter 4:16, Messianic Jews were referred to as “Christians.” “Messianic believers” are those who believe in the Messiah within the time period of the books of Matthew, Mark, Luke, and John.

It was even during the early Acts era that God did not allow them to see the whole picture, the complete benefits of Christ’s accomplished work on the cross.

“The kingdom of heaven is at hand,” Jesus Christ instructed His twelve apostles to teach (Matthew 10:7).

In the beginning, God had not yet revealed the Gospel of Grace that we teach today; in fact, Jesus had not yet died.

  • According to John 1:41, Andrew told his brother Simon Peter, “We have found Messias, which is, when translated, Christ.” “Thou art the Son of God
  • Thou art the King of Israel,” Nathanael declared to Jesus in John 1:19
  • “Thou art the Son of the living God,” Peter declared to Jesus in Matthew 16:16
  • Martha declared to Jesus in John 11:27 that “I believe that thou art the Christ, the Son of God, which should come into the world”
  • And the Samaritans in John 4:42 declared of Jesus that “we. know that this is indeed the Christ, the
  • According to Acts 2:36-38, Peter emphasized Jesus’ Lordship and Christship, calling on Israel to repent and be water baptized in the name of Jesus Christ. “I believe that Jesus Christ is the Son of God,” says the Gospel even as late as Acts 8:37, a year after the Crucifixion. (This significant verse has been omitted from modern Bible editions and their underlying texts! )

The Gospel message that emphasized who Jesus was—that He was Israel’s Messiah-King—is referred to as “the Gospel of the Kingdom” because it emphasized who Jesus was (Matthew 9:35; Mark 1:14-15; et al.) Around this Gospel message, God began to develop Israel’s believing remnant, sometimes known as the “little flock.” It should be noted that the work of Calvary’s cross is not included in the list of affirmations of faith above.

That knowledge had not yet been disclosed by God. Paul’s ministry would be the first time the secret would be exposed (1 Corinthians 2:6-8).

  • Among those mentioned are Zacharias and Elisabeth, the parents of John the Baptist (Luke 1:5-25, 57-79)
  • Joseph and Mary, Jesus’ mother (Luke 1:26-56)
  • Simeon (Luke 2:25)
  • Anna (Luke 2:36-38)
  • John the Baptist (John 1:6-34)
  • The 12 apostles (Matthew 10:1-4)
  • Lazarus and his sisters Mary and Martha (John 11:1-2,22- There were approximately 3,000 Jews saved on the Day of Pentecost (Acts 2:41) and approximately 5,000 Jews saved in Acts 4:4
  • There were 120 disciples of Jesus in Jerusalem in Acts 1:15-16
  • Over 500 believers saw Jesus Christ after his resurrection (1 Corinthians 15:6)
  • There were approximately 3,000 Jews saved on the Day of Pentecost (Acts 2:41) and approximately 5,000 Jews saved in Acts 4:4
  • Throughout the first eight chapters of Acts, we are introduced to a variety of other Christians. Throughout Acts chapters 6-8, Stephen and Philip are the primary examples of Messianic Jews
  • These were all people who had followed Jesus Christ prior to Paul, people who Paul (then known as Saul of Tarsus), when he was lost, persecuted and killed. (Acts 8:1-4
  • Acts 26:9-11
  • 1 Corinthians 15:9
  • Galatians 1:13-14
  • 1 Timothy 1:13).

When Jesus appeared in Israel 2,000 years ago, the Jews were able to recognize Him as the Messiah because of the predictions in Isaiah chapter 11, Daniel 9:24-26, Isaiah chapter 53, Psalm chapter 22, Micah 5:2, Isaiah 9:6-7, Isaiah 35:4-6, and more than 300 other Old Testament prophecies. Moreover, they could point to the ministry of John the Baptist as evidence that Jesus of Nazarethunquestionably was the Messiah foretold throughout the Old Testament’s economic history. They were looking forward to His arrival and the establishment of an earthly kingdom (yet future beyond our day).

All of God’s promises and blessings will be passed on to Israel (forgiveness of sins, deliverance from Satan, the land, the New Covenant, the David kingdom, their national priesthood, et cetera).

(This is outside the scope of this study.) CONCLUSION It is essential to maintain a clear distinction between the country of Israel and the Church, which is the Body of Christ.

When we look at the Gospel that Paul preached in order to form the Church, the Body of Christ, and the Gospel that Peter and 11 preached in order to form the nation Israel’s believing remnant, it is clear that they were two entirely different messages, two entirely different programs, two entirely different sets of believers, and two entirely different expectations.

When it comes to Paul’s mission, the good news that God wants us to accept is that Jesus Christ paid the penalty for our sins on the cross of Calvary, and that we may claim those merits by placing our trust in the finished crosswork.

They go into further depth on issues that have just been briefly discussed here.

See also: »Can you make a comparison and contrast between Peter’s ministry and Paul’s ministry? Were there persons who were “in Christ” prior to Paul? Is the “church” mentioned in Matthew 16:18 the same as the Body of Christ?

Who Was the First Disciple to Be Called by Jesus?

‘As he was wandering along the shore of the Sea of Galilee, he happened to notice two brothers working in the fishing industry: Simon (also known as Peter) and Andrew (also known as Andrew). “Come after me, and I will create you men who fish for men,” he instructed them to do. They immediately abandoned their nets and followed him.” – Matthew 4:18 – Matthew 4:18-20 It is the Feast of St. Andrew the Apostle, who was the first disciple to be called by Jesus, that we celebrate on November 30. Andrew was the first person to meet Jesus, despite the fact that we know more about his brother Peter.

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Andrew returned to his home after spending time with Jesus to inform Peter of his discoveries.

Then he took him to Jesus and baptized him.

The statue of St.

Unhesitating Obedience

As we can see from Matthew’s story, Andrew made no reservations about following Jesus, even if it meant abandoning his father in the process. They were fishing for fish one moment, and the next they were with Jesus, preaching the gospel and performing miracles as “fishers of men” in the name of Jesus. Andrew was commissioned by Jesus together with the other eleven apostles, and he was given the following tools to teach and cure in His name: The twelve were sent out after Jesus gave them the following instructions: “Do not travel into heathen land or enter a Samaritan village.” Instead, direct your attention to the lost sheep of the house of Israel.

You have received without incurring any expense; you will also give without incurring any expense.

Andrew’s Role in the Miracle of Loaves and Fishes

It is Andrew who draws the crowd’s attention to the child with the five loaves and two fishes, who is then used by Jesus to execute the miracle of feeding the five thousand. When Jesus lifted his eyes and saw that a great throng was approaching him, he said to Philip, “Where can we go to get enough food for everyone to eat?” (Matthew 26:35). He stated this to put him to the test, because he himself was well aware of what he was about to do. “Two hundred days’ salaries worth of food would not be enough for everyone of them to eat a bit,” Philip said.

(See also John 6:5-9,11)

“Go and Make Disciples of All Nations”

St. Andrew is shown at the St. Anne Chapel. Andrew remained at Christ’s side throughout his career, and he was there at the Last Supper and the Crucifixion, among other events. During the early years of the church’s growth, Andrew moved on to share the gospel with people in Scythia and Greece, carrying out the Great Commission to “Go, therefore, and make disciples of all countries, baptizing them in the name of the Father, and of the Son, and of the holy Spirit.” (See Matthew 28:19 for further information.) Andrew’s example of steadfast discipleship might serve as a motivation for us as we walk with Christ on our own.

Allow him to use us for his glory without hesitation as we follow him, communicate the truth of his gospel, and are willing to be used for his glory.

Anne Chapel.

Sources:

“The Lives of the Saints” by Butler (ed. by Bernard Bangley) The Way of the Saints by Cowan

Light a Candle

As a mark of respect for this great and venerable saint, we encourage you to light a candle in the Basilica of the National Shrine of the Immaculate Conception on December 8, 2018. Vigil candles are lit in the chapels located throughout the Upper Church and Crypt levels of the National Shrine of the Immaculate Conception. In each candle, we see a symbol of the supplicants’ faith and the intensity of their prayers, which are entrusted to the loving intercession of the Blessed Mother.

Disciple (Christianity) – Wikipedia

This is not to be confused with the title Apostle. In Christianity, the term “disciple” refers to a person who is devoted to following Jesus. This phrase appears exclusively in the Gospels and Acts of the Apostles in the New Testament. In the ancient world, a disciple is someone who follows or adheres to the teachings of a teacher. The experience is not comparable to that of being a student in the current sense. During the ancient biblical period, a disciple was one who actively emulated both the life and the teachings of his or her teacher.

During Jesus’ public career, the New Testament mentions a large number of followers.

Jesus made it clear that being one of his followers would be difficult and costly.

Background of the term

In religious contexts such as theBible, the term “disciple” refers to theKoine Greekwordmathts(), which generally means “one who engages in learning through instruction from another,pupil, apprentice,” or, in general terms, “one who is rather constantly associated with someone who has a pedagogical reputation or a particular set of views,disciple, adherent.” The word “disciple” comes to us from the Latin word “discipulus,” which means “a learner.” However, given the word’s biblical origins, it should not be confused with the more popular English word “student.” Distinct from a disciple is the term anapostle, which refers to a messenger, more precisely “messengers of remarkable standing, notably of God’s messenger, envoy.” Nevertheless, it is most frequently used in the New Testament as “a group of highly valued Christians with a specific duty as God’s emissaries.”.

  1. Although an apostle is a missionary dispatched to preach the gospel and build new communities of believers, a disciple is someone who learns from and apprentices under the guidance of a teacher or rabbi.
  2. Disciples may be found all across the globe, not only in the Bible.
  3. A number of thinkers, including the first-century philosopher Seneca, have made appeals to the “alive voice and intimate intimacy of shared existence” of the disciple–teacher relationship.
  4. Plato, Aristotle, and the entire throng of sages, all of whom were destined to go their own separate ways, got more benefit from Socrates’ character than they did from the words he spoke.
  5. Rather than simply learning the teachings of the rabbi, the disciple was interested in replicating the practical elements of their life.
  6. A disciple would physically follow someone in the hopes of one day becoming what that person is or has been.
  7. A disciple is first and foremost a believer who has demonstrated faith (Acts 2:38).
  8. Unfinished discipleship includes the role of a leader in the community, who seeks to pass on his or her faith to others, with the ultimate objective of repeating this process.

(2 Timothy 2:2); (1 Corinthians 4:16-17; 2 Timothy 2:2). Apostolic succession is a specific type of leadership transmission that takes place through discipleship.

Great crowd and the seventy

In addition to theTwelve Apostles, there is a considerably broader number of persons described as disciples in the opening paragraph of theSermon on the Plain, who are not necessarily related to Jesus. Aside from that, seventy-two (or seventy-two, depending on the source cited) individuals are dispatched in pairs to pave the way for Jesus’ entrance into Jerusalem (Luke 10). They are referred to as the “Seventy” or the “Seventy Disciples” in some circles. Eat whatever food is presented to them, heal those who are ill, and spread the message that the Kingdom of God is on its way.

Undesirables

During his public ministry, Jesus practiced open table fellowship, scandalizing his detractors by dining with sinners, tax collectors, and women.

Sinners and tax collectors

The term “sinners and tax collectors” is used throughout the gospels to describe the people with whom he associated. Sinnerswere Jews who violated purity rules, or more generally any of the 613 mitzvot, or possibly Gentiles who violated the Noahide Law, though the interpretation of the law was still in dispute in the first century; see alsoHillel and Shammaiand the Circumcision Controversy in Early Christianity for more information. As a result of the Roman economic system that was established in Iudaea province, tax collectors benefitted from Galileans being forced to flee their homes and land by foreclosing on their properties and selling them to distant landowners.

Samaritans

Samaritans, who lived in the region between Jesus’ hometown of Galilee and Jerusalem’s Judea, were hostile to Jews on both sides of the border. According to the Gospels of Luke and John, Jesus expands his mission to the Samaritans.

Women who followed Jesus

It is recorded in Luke (10:38–42) that Mary, the sister of Lazarus, is compared with her sister Martha, who was “burdened with many things” when Jesus was their guest, but Mary had chosen “the better part,” which was to sit and listen to the master’s speech. She is referred to in the Bible as “the one who anointed the Lord with scented oil and dried his feet with her hair,” according to John (11:2). In the Gospel of Luke, Jesus’ feet are anointed by an anonymous “sinner” who enters the house of a Pharisee.

He singles out three ladies from among them: “Mary, known as Magdalene, and Joanna, the wife of Herod’s steward Chuza, and Susanna, among many others, who supplied for them out of their own resources” (Luke 8:2-3).

More is said about Mary in the gospels than about any of the other female disciples combined.

There is disagreement among the gospel writers as to which women see the crucifixion and which women witness the resurrection.

Mary, the wife of Clopas, is included in John’s account of the crucifixion. Tabitha (Dorcas) is the only female follower of Jesus who is specifically mentioned in the New Testament and is referred to be a disciple.

Cleopas and companion on the road to Emmaus

In Emmaus, Jesus is seen with two of his followers. Cleopas is one of the two disciples to whom the resurrected Lord appears at Emmaus, according to Luke (Luke 24:18). A disciple of Jesus called Cleopas is going from Jerusalem to Emmaus on the day of Jesus’ resurrection, with another disciple who has not been identified. A man approached Cleopas and his companion while they were recounting the events of the previous few days and inquired as to what they were talking about. Cleopas and his companion had invited the stranger to join them for dinner that evening.

In order to deliver the news to the other disciples, Cleopas and his companion traveled to Jerusalem where they discovered that Jesus had shown there as well and that he would do so again.

Discipleship

According to Jesus’ self-referential example from the Gospel of John13:34-35, a definition of a disciple may be derived: “I issue you a new commandment, which is that you love one another as yourself. You should love one another in the same way that I have loved each of you. The fact that you are loving one another will be recognized by everybody as evidence of your discipleship.” (NRSV) Detailed definitions provided by Jesus may be found in Chapter 14 of the Gospel of Luke. Following a testing trap set by his opponents regarding observance of the Jewish Sabbath, Jesus takes advantage of the opportunity to expose the flaws in his opponents’ religiosity in comparison to his own teaching by making a litany of shocking comparisons between various, apparent socio-political and socio-economic realities in contrast to what it means to be a follower of Jesus.

“Be transformed”

Christians are encouraged to be imitators of Jesus Christ or of God himself in the gospels, the Acts, and the letter to the Philippians. Being imitators necessitates obedience, which is demonstrated via moral action. In accordance with this scriptural foundation, Christian theology teaches that discipleship implies a change from one’s own worldview and way of life into the way of Jesus Christ and, as a result, into the way of God himself, via the lens of Trinitariantheology. When Paul the Apostle wrote that disciples must “not be conformed to this world,” he emphasized the importance of transformation as a prerequisite for discipleship.

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According to some Christian traditions, the process of becoming a disciple is referred to as the “Imitation of Christ.” According to the Pauline epistles, “be imitators of God” (Ephesians 5:1) and “be imitators of me, as I am of Christ” (Colossians 3:18) are examples of this principle (1 Corinthians 11:1).

This notion was popularized in the 14th century by Thomas à Kempis, who wrote The Imitation of Christ.

The Great Commission

Proselytism, or the act of creating new disciples, is a practice that is common throughout Christianity. “Follow me, and I will make you fishers of men,” Jesus says to his first followers, Simon, Peter, and Andrew, at the outset of his career in Matthew, as he calls them to be his disciples (Matthew 4:19). Later, at the culmination of Jesus’ public ministry, he institutes the Great Commission, commanding those present to “go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you” (Matthew 28:19-20a).

Family and wealth

Jesus urged on his followers to give up their possessions and connections to their families. Considering that family was the root of one’s identity in his society, renunciating it would be equivalent to being essentially nobody. To emphasize the importance of this, Jesus used a hyperbolic metaphor inLuke 9:58–62. Another example is found inLuke 14:26, which states, “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters, brothers and sisters—yes, even their own life—such a person cannot be my disciple.” There are several alternative readings of this passage when it comes to calculating the cost of discipleship.

Discipleship Movement

When the “Discipleship Movement” (also known as the “Shepherding Movement”) first emerged in the 1970s and early 1980s, it was a powerful and contentious movement among some churches in the United Kingdom and the United States. According to the movement’s ideology, the New Testament’s “one another” passages and the mentoring connection specified by the Apostle Paul in 2 Timothy 2:12 of the Holy Bible were both important considerations. A major source of controversy was the fact that it established a reputation for controlling and abusive conduct, with a strong emphasis placed on the value of loyalty to one’s own shepherd.

Radical discipleship

Following Jesus’ true message and being dissatisfied with mainstream Christianity has resulted in a movement in practical theology known as radical discipleship. Radical discipleship is a movement in practical theology that has emerged from a yearning to follow Jesus’ true message and being dissatisfied with mainstream Christianity. Christians who consider themselves radical, such as Ched Myers and Lee Camp, think that mainstream Christianity has drifted away from its roots, namely from the essential teachings and practices of Jesus, such as turning the other cheek and renouncing consumerism.

Radical discipleship is also used to refer to the Anabaptist Reformation movement, which began in Zurich, Switzerland in 1527 and spread throughout Europe.

Because of the conviction that the Protestant Reformers such as Martin Luther and Ulrich Zwingliwere not going far enough in their own reformations, this movement arose.

See also

  • Disciples of Jesus in Islam
  • Athol Gill
  • John Hirt
  • Jesuism
  • Disciples of Jesus in Islam

References

  1. Andreas J. Köstenberger’s “Jesus as Rabbi in the Fourth Gospel” was published in 1998. (PDF). Bulletin for Biblical Research, vol. 8, no. 1, pp. 97–128
  2. AbSri, Edward & co. (2018). “In the Dust of the Rabbi: Clarifying Discipleship for Faith Formation Today” is a book written by Rabbi Jonathan Sacks. The Catechetical Review, Vol. 42, No. 2, online edition
  3. “The Catechetical Review”
  4. “The Catechetical Review” Danker, Arndt, W., W., Bauer, W., and Gingrich, F. W. Danker, Arndt, W., W., Bauer, W., Danker, Arndt, W., Danker, Arndt, W., Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker, Danker (2000). A Greek-English dictionary of the New Testament and other early Christian writings is available (3rd ed). p. 609 (Chicago: University of Chicago Press)
  5. P. 609 (Ibid. )
  6. P. 609 (Ibid. ). A Greek-English dictionary of the New Testament and other early Christian literature, p. 122
  7. Ibid., p. 123
  8. Ibid., p. 122
  9. I “The Twelve Apostles: A Chronology of Christian History.” Retrieved2007-11-19
  10. s^ Seneca’s Epistles 1 to 65. Trans Richard M. Gummere is the director of the Loeb Classical Library. 75. pp. Epistles 6.5–6.6, p. 27–28
  11. Talbert, Charles H., and Perry L. Stepp, “”Succession in Mediterranean Antiquity, Part I: The Lukan Milieu,” Society of Biblical Literature 1998 Seminar Papers: and “Succession in Mediterranean Antiquity, Part II: Luke-Acts,” Society of Biblical Literature 1998 Seminar Papers: and “Succession in Mediterranean Antiquity, Part 3: Luke- Papers presented at the Society of Biblical Literature’s 1998 Seminar: 148–168 and 169–179
  12. Scott McKellar’s article, “Taking on the “Smell of the Sheep”: The Rabbinic Understanding of Discipleship” was published in 2014. 7–8
  13. Born again Catholicism
  14. Syswerda, Jean E. Issue35.2, April–June: 8–9
  15. (2002). Bible studies for women from the Old and New Testaments: 52 Bible studies for individuals and groups Zondervan Publishing House, Grand Rapids, Michigan, ISBN 0310244927
  16. Richard N. Longenecker, ed., Patterns of Discipleship in the New Testament (Eerdmans, 1996), 1, 5, and 141
  17. “Rick Warren’s Definition of Disciple” at “Archived copy”. The original version of this article was published on December 3, 2013. The following are some resources to consider: [[bibleref2|Romans|12:2|NRSV]]
  18. [[Tyndale Bible Dictionary (Tyndale House, 2001),s.v. “Disciple.”
  19. [[The Westminster Dictionary of Christian Theology (Tyndale House, 1983),s.v. “Imitation of Christ, The,” 285-286
  20. [[Decree on the Apostolate of the Laity: Chapter IArchivedJune 25, 2015, at Dancer, Anthony, in the Los Angeles Times on March 24, 1990. (2005). In Anglo-American Perspective, William Stringfellow’s work is examined. Publisher: Ashgate Publishing, pp. 16–18, ISBN 9780754616436
  21. Ched Myers is a fictional character created by author Ched Myers (1988). Binding the Strong Man: A Political Reading of the Gospel of Mark’s Account of the Life of Jesus ORBIS BOOKS (Orbis Books)
  22. Lee C. Camp is an author who lives in the United States (2003). Mere Discipleship: Radical Christianity in a Rebellious World is a book on radical Christianity in a rebellious world. Brazos Press, Inc.

Further reading

  • S.C. Barton was born in Barton, South Carolina (2005). In Mark and Matthew, there is a strong emphasis on discipleship and family relationships. The Society for New Testament Studies publishes a series of monographs. Cambridge University Press is a publishing house based in Cambridge, England. Mattes, M., et al., eds., ISBN 978-0-521-01882-1
  • Mattes, M. (2012). “Discipleship from a Lutheran point of view” (PDF). Souvay, Charles Léon, Lutheran Quarterly.26: 142–163
  • Lutheran Quarterly.26: 142–163
  • (1909). “Disciple”. According to Charles Herbermann (ed.). New York: Robert Appleton Company
  • Stassen, Glen H., and David P. Gushee. Catholic Encyclopedia, Vol. 5. New York: Robert Appleton Company
  • Stassen, Glen H., and David P. Gushee. Kingdom Ethics: Following Jesus in a Contemporary Context, is a book published by the University of California Press. Stassen, Glen H.Living the Sermon on the Mount: A Practical Hope for Grace and Deliverance, InterVarsity Press, 2003, ISBN 0-8308-2668-8
  • Stassen, Glen H.Living the Sermon on the Mount: A Practical Hope for Grace and Deliverance, InterVarsity Press, 2003, ISBN 0-8308-2668-8
  • Stassen, Glen H.Living the Sermon on the Mount: A Practical Hope for Grace and Weddell, Sherry, and Jossey-Bass, 2006, ISBN 0-7879-7736-5
  • Jossey-Bass, 2006. To Know and Follow Jesus, one must first form intentional disciples. ISBN 978-1-61278-590-5
  • Wilkins, M. J. ISBN 978-1-61278-590-5
  • (2004). Followers must be unique in order to follow a unique master: Discipleship according to the Gospel of Mark. 8(3): 50-65
  • Leif E. Vaage, Southern Baptist Journal of Theology, 8(3): 50-65
  • (2009). “Another Home: Discipleship in Mark as Domestic Asceticism” is a paper published in the Journal of Biblical Literature. Catholic Biblical Quarterly, vol. 71, no. 4, pp. 741–761, doi:10.2307/43726614.

Calling of the disciples – Wikipedia

The appointing of the disciples is a pivotal event in the life of Jesus as recorded in the New Testament. It occurs on the shores of the Sea of Galilee inMatthew 4:18–22, Mark 3:16–20, and Luke 5:1–11, among other places. The first contact with two of the disciples, which took place a few time earlier in the presence of John the Baptist, is recorded in John 1:35–51. The beginning of Jesus’ ministry and the call of the first disciples are inextricably linked in the Gospel of Mark, in particular, but not exclusively.

Gospel of John

Several of the earliest disciples mentioned in the Gospel of John are also disciples of John the Baptist, with one of them being identified as Andrew, the brother of Apostle Peter: The following day, John returned with two of his followers to the location. The moment he noticed Jesus going by, he exclaimed, “Look, the Lamb of God!” When the two disciples overheard Jesus say this, they immediately followed him. Among those who heard what John had to say and followed Jesus were Andrew, Simon Peter’s brother.

Gospel of Matthew

The call of the first disciples by the Sea of Galilee is recorded in both the Gospel of Matthew and the Gospel of Mark: As Jesus was strolling along the shore of the Sea of Galilee, he came across two brothers, Peter and his younger brother Andrew. They were fishing, so they were tossing a net into the lake to catch some fish. “Come, follow me,” Jesus said, promising to turn his followers into fishermen. They immediately abandoned their nets and followed him. The cry from the Sea of Galilee is again recorded in the Gospel of Luke, but this time it is combined with the first miracle draught of fishes.

The assembling of the disciples in John 1:35–51is consistent with the multiple patterns of discipleship that continue throughout the New Testament, in that individuals who have accepted someone else’s witness to Jesus become witnesses to Jesus in their own right.

See also

  • Chronology of Jesus
  • s Gospel harmony
  • Calling of Matthew
  • s Commissioning the twelve Apostles
  • s Life of Jesus in the New Testament

References

  1. Bulgakov, Sergei (2008),The Lamb of God, p. 263,ISBN0-8028-2779-9
  2. Morris, Leon (1992),The Gospel according to Matthew, p. 83,ISBN0-85111-338-9
  3. Craddock, Fred B. (1991),Luke, p. 69,ISBN0-8042-3123-0
  4. LaVerdiere, Eugene (1999),The beginning of the Gospel

Route 52 – Bible People Who Followed Jesus

In the age group of 4–6, Zacchaeus gives generously, Peter is sorry, a jailer is kind, and Onesimus does what is right. Lesson 1: Zacchaeus Is Generous in His Giving Zacchaeus, a renowned tax collector, is introduced to Jesus in Luke 19:1-10. The kindness and love of Jesus are shown to him. Zacchaeus reacts by donating half of what he owns to the less fortunate. We may follow Jesus’ example by treating people with love and compassion. Peter Apologizes in Lesson 2 In Luke 22:33-34, 54-62, and John 21:15-17, Peter professes faith in Jesus, yet when Jesus is arrested, Peter becomes fearful.

  • When the rooster crows, Peter comes to terms with what he has done and expresses regret.
  • Keeping the truth continually in mind, we may follow in Jesus’ footsteps.
  • Lesson 3: A Jailer Is a Good Person Acts 16:23-34—A jailer binds Paul and Silas in accordance with the authorities’ commands.
  • He is courteous to Paul and Silas and patiently listens as they share their testimony of Jesus.
  • We can follow Jesus by doing what is right in God’s eyes.
  • Philemon—Onesimus flees from his Christian master, Philemon, who has taken him in.
  • Philemon receives a letter from Paul in which he begs him to forgive Onesimus.
See also:  How To Walk With Jesus?

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The Women Who Followed Jesus From Galilee

God gives a special emphasis to the presence of a company of women by the cross of Jesus. Their presence is in stark contrast to the apparent absence of The Twelve except for John who stood with Jesus� mother, Jesus� aunt, Mary Magdalene, and Mary the wife of Clopas.*These women had followed and served him from the beginning of his ministry in Galilee to his crucifixion, burial, and resurrection into the beginning of the first century church.Luke names Mary Magdalene, Joanna, and Susanna who, along with other women cured of diseases and demonic oppression, traveled with Jesus and The Twelve. These women supported his ministry out of their own finances. (Luke 8:1-3, Matthew 27:55) Susanna is never mentioned again by name. Joanna, the wife of the manager of Herod’s household, is named by Luke as one of the women who carried the message of the empty tomb back to the disciples. (Luke 24:10) Mary Magdalene is identified as the one out of whom seven demons was cast; she is never referred to in the Scriptures as a prostitute.Matthew adds that Mary Magdalene was present among the women disciples at Jesus� crucifixion. (Matthew 27:55-56) John tells us that she stood with him, Jesus� mother, and at least two other women near enough to the cross to hear Jesus� last words and to witness his death.She is named by Matthew, Mark (Mark 16:1), Luke (Luke 23:55; 24:1-11) and John who all report that this Mary was among the women who prepared the burial spices to place on Jesus� dead body. She was given the privilege of being the first to see and speak with the risen Christ, and to give the other disciples the good news that Jesus was alive. Mary Magdalene and all these other women followed Jesus because he had healed them. They believed his power to heal came from God. They followed Jesus without expecting to be given positions of power and authority over others. They didn’t quibble over who got to be vice-king in the new administration of God’s Kingdom under King Jesus. Instead of looking for free meals of bread and fish, they gave to him out of their own resources.None of them deserted him when he appeared weak and defeated. They made plans to honor him by tending to his dead body. They grieved over his suffering and death; over the loss of a good man, not the loss of a potential king who they hoped would free Israel from Roman occupation. Luke gave us the detail that the women disciples of Jesus also waited in Jerusalem for the baptism of the Holy Spirit. (Acts 1:14) They continued to serve him in the early church and suffered persecution for their faithfulness to Jesus their Messiah, their Lord and Savior.These women did what needed to be done, not for personal gain or selfish ambition, but out of gratitude and a desire to give help. They model perseverance even when the cause seemed lost. They model devotion to our Lord and Savior. They model a willingness to take up their cross in the persecution they suffered. (Acts 8:1-4) They model community in their traveling and working together in the work of the Lord. Jesus himself commissioned them to be the first to announce the good news of his resurrection. We do not know the names of most of these women; but God knows who they are. These women, named and unnamed, did their work without hope of recognition in this life. Their hope in God was confirmed in the resurrection of our Lord Jesus Christ.*Some have speculated that Clopas may be the Cleopas of Luke 24:13-35 since there is only a minor variation in the spelling of the two names in Greek. If so, then Mary wife of Clopas, who stood at the foot of the cross could be the other disciple who spoke with Jesus on the road to Emmaus.For the Scripture References and related Bible Study Guide, go toBible Study Guide: Near the Cross of Jesus

The Bible Journey

Acts 1:12–26 (KJV) Following Jesus’ death and resurrection, his disciples remain in Jerusalem until they are infused with the power of the Holy Spirit on the Feast of the Transfiguration on the Day of Pentecost. They gather in the upstairs room (the guest room) “where they were staying” to discuss their plans (Acts 1:12). The remaining eleven disciples, as well as several female followers and members of Jesus’ immediate family, gather to pray. Matthias is chosen to take the place of Judas as one of the twelve apostles (who represent the twelve tribes of Israel) (see Acts 1:21-26).

  1. At the beginning of his teaching ministry, Jesus had relocated to Capernaum, which was the principal fishing port on the Sea of Galilee (seeMap 15,Matthew 4:12-13Mark 1:212:1).
  2. When Jesus came to Capernaum, it is possible that he utilized his carpentry abilities to make and repair the several huge wooden fishing boats that were located in the city.
  3. Fishermen from Capernaum included Simon (Peter), Andrew, James, and John, as well as Thomas (Didymus), Nathaniel, and at least two additional disciples (see John 21:2-3).
  4. Nathaniel (Bartholomew) traveled all the way from CanaanGalilee (see John 21:2 andMap 15).
  5. He made a joke about Jesus originating from a little Galilean hamlet in the middle of nowhere: “Can anything good come from Nazareth?” he wondered.
  6. Simon’s wife and mother-in-law resided at the family house in Capernaum with their children and grandchildren (see Mark 1:29-30).
  7. They were given the appellation ‘Boanerges’ (‘Sons of Thunder’) by Jesus (see Mark 3:17) Philip was originally from Bethsaida.

Tax collector Levi (Matthew), the son of Alphaeus, resided in Capernaum and worked as a publican (Latin for “publicanus” or “publican,” which means “public servant”) (see Mark 2:13-17).

Levi (Matthew) resided in Capernaum, which is where the story begins (Mark 2:15) JudasIscariotwas not a member of the Galilean community.

He dealt for the money of the disciples, purchasing food and distributing presents to the destitute (see John 13:29).

In addition to being a fisherman and a valiant disciple (see John 11:16), Thomas (nicknamed “Didymus”) was a skeptic who took a long time to accept the fact that Jesus had been raised from the dead (see John 20:24-28).

“Zealots” were Jewish nationalists who were “zealous” in their opposition to the Romans, who had assumed direct control of Judaea in 6AD and were attempting to retake it (see the feature onJewish Nationalistsin Section 21).

A number of affluent women who were healed by Jesus went on to become disciples, and they contributed to Jesus’ financial support by using their own resources (see Luke 8:1-3).

She had traveled from Magdala, which was located on the western coast of the Sea of Galilee, just north of Herod Antipas’s city of Tiberias, to see him (seeMap 15and the feature onThe Jesus Boat at Magdalain Section 4).

She may have been a member of Herod Antipas’ court because her circle of acquaintances included Joanna, the wife of Chuza, the superintendent of Herod’s household who resided in Tiberias, and other members of the royal family.

It was in Tiberius that Joanna resided (Luke 8:3).

(see Luke 10:38-42, John 11:1-2Map 15).

When Mary poured expensive scented oil on Jesus’s feet (it was customary for the oil to be poured on someone’s head), she broke with tradition by wiping his feet with her long hair, despite the fact that it was against the rules for respectable women to loosen their hair in public (see John 12:1-8).

Joseph, a distinguished member of the Sanhedrin – the Jewish council – was originally from the city of Arimathea in the land of Judaea (seeMap 15).

He went to Pilate and requested for Jesus’ body, which he then placed in his own new tomb (see Luke 23:50-54).

When the members of the Jewish council (the Sanhedrin) sought to condemn Jesus, he issued a stern warning to them (see John 7:50).

Nicodemus was a Jew who lived in Jerusalem (John 3:1) JohnMark lived with his mother Mary in a huge family house in Jerusalem, where they raised their children (see Acts 12:12).

They were a well-to-do Jewish family with several servants, one of which was Rhoda.

Mark might very possibly be the ‘young man’ who sneaked away after Jesus was arrested, as described in Mark’s own story (see Mark 14:51).

(see Colossians 4:101 Peter 5:13).

St Mark’s Church, which can be visited in the Armenian Quarterof the old city of Jerusalem, was built in the 12thcentury on the foundations of an earlier Byzantine church believed to have stood on the site of the home of John Mark and his family.JosephBarsabbas (also In the role of the twelth apostle, Matthias was chosen to take the position of Judas Iscariot (see Acts 1:21-26).

Fig.6 Jesus’ followers go on their journeys. Continue to the next page

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