BACKGROUND ON “DISCIPLE” (GREEK: MANTHANO)
IN SECULAR GREEK WORLD AND IN OT/NT
From Kittel’s Theological Dictionary
Note: as you read this cultural background of “Disciple,” see if you can highlight 3-6 different
characteristics of both Greek and Jesus’ disciples. (Purpose, process, product of discipleship e.g.)
I. AMONG THE GREEKS
A. Ordinary use:
The basic meanings of this word for the Greeks: 1) to direct one’s mind to something. 2) To have
accustomed oneself to something; 3) (to seek) to experience; 4) in dialogue, it expresses a willingness to
follow thoughts of a questioner; 5) learning skills under instruction.
In all of these, there is a thread of an intellectual process that leads to external effects. The
individual shows intellectual initiative. Manthano is a unique word that is a foundation for its
philosophical uses below.
B. Philosophical use:
1. Socrates/Plato: For the first time, education became an indispensable prerequisite for independent
moral judgment (which is the basis for our action). With the use of questions and the dialectic method
was used by the teacher for the divine task of education (i.e., bringing a pupil from unconscious to
conscious reality with the goal of better behavior.) Both the teacher and the student are active in this
process.
2. Intellectualizing of learning process in the Philosophy schools: After Plato, no one understood
Socrates, and the Philosophy schools distorted their master’s teachings. By the time of Aristotle, the
mind/nous (not the soul/psyche) had been elevated to the status of immortality because it was active in the
process of knowledge. With the separation of mind from the rest of the “mortal body,” it became easier
to compartmentalize knowledge from the will and practical behavior. Aristotle, not surprisingly, was a
pure theoretician.
Over time, the 1) mental knowledge and the 2) behavior distanced themselves from each other.
While the ideal had before been the ability to exercise the nous (mind and will) and not just the amassing
of right information, the desire for pure knowledge became the stronger pursuit.
II. OT/JUDAISM:
A. Early usage: most of the Septuagint (Greek OT) translations using mantheno come from the
Hebrew root, lmd. Its usage varies, but there are patterns. Divine revelation of God is involved, and the
fear of God is always the object of this verb in Deuteronomy. Thus, the fear of God is taught not as only
as the foundation of wisdom (Prov. 1:7) but also for the obedience of the whole person to God and His
will. Only a person who walks in the path of obedience to God has “learned.” All they needed to know
about God’s will is in the Torah. What a Jew may have learned previously without God’s law no longer
“exists.”
The whole person is involved in the OT, not just the nous. During the intertestamental and Hellenistic
period, however, Greek rationalism encouraged the intellectualization of their faith.
B. Later Usage:
1. Secular: learning of a trade, getting information on something.
2. Rabbis develop and conclude OT ideas. They knew the Torah and set to obey God/His will
through it. When the Messiah came, all people would study/obey the Torah.
3. Their goal: all in the community would be versed in the Torah. Later, the Mishnah, the Talmud
and Midrash (Jewish commentaries on the Torah) would overshadow the Torah. Students started young.
To read the Torah and follow it without extensive learning was looked down on. Even with a good heart,
those unlearned in God’s law would long run be a burden to the community.
The learning process was exacting; things were learned by heart. (Today in the mashiva, the Jewish
training schools, students debate all at the same time, first taking one side of the argument, then taking the
other.)
4. Greek influence: Further intellectualizing of Jewish piety continued. This is seen in the
Apocrypha, intertestamental time, but especially after AD 70 and the destruction of the Temple. Philo,
e.g., believed that faith was a product of thought.
In Greek, to learn (your effort emphasized) and to be taught are two words, In Hebrew, they are one
word. All learning in content and purpose is under God’s will and the Torah. The Hebrew learning
process was God-centered, God initiated; for the Greek, it was human-centered.
III. NEW TESTAMENT:
A. General: 25 times used in NT (didasko (Gr.) 4 times as often) but mathates (Gr.) is a major term
for the twelve disciples in the Gospels. What Jesus asks is for folks to follow him: akalouthein (Gr.), for
unconditional commitment to himself. His purpose as a teacher was to impart more than information:
truth in Hebrew is the reliability of God’s love. Trust and truth come from the same word in English and
Hebrew: emet, amen (Heb.).
In Christ, God’s will is revealed. He fulfills the Torah. Learning for Jesus Christ then must be built on
accepting Jesus Christ as Son of God, The divine Rabbi. Gal. 3:2. John 7:15: Academic study of Torah
by the Jews, e.g.
B. New learning: Matt 11:29 is central: “Learn from Me.” Jesus is greater than the Rabbis whose
claim is to rightly expound the scriptures. Jesus uniquely does not point to another authority, but to
Himself (yet He does point to the Father as well).
C. Motivation re: behavior change: It is the full acceptance of Jesus Christ and his work for us that is
the basis of accepting his teaching and changing our behavior (i.e., more than merely right/pure thought).
Eph. 4:20, Rev. 16:17, Phil. 4:11, 2 Tim. 3:14.
D. In the pastoral letters, manthano is greater than didasko and is threat to the community of faith.
Pharisaic type legalism was an overreaction and Hebrew type response (remember the Exile’s impact on
the Jews) to the Greek intellectualism of the faith (2 extremes still common today!).
E. Jesus under authority: he was under the bible/revelation, a disciple of his own Master and Father.
In going to the cross, he learns obedience. This of course is not merely intellectual.
THE EARLY CHURCH: the verb “making disciples” was used often, which reflects the continuing
influence of Hellenization and the intellectualization of Christianity.
MATHETES: DISICPLE (noun)
Included below are things that are different from matheno above.
I. GREEK CULTURE:
General: used to describe a person who directs his mind to something. Adopting specific knowledge
and conduct in context of a dependant relationship with a teacher/superior.
It is the word for apprentice (vocational use).
The greatest emphasis was on the inner relationship between the teacher and learner and its practical
effects. This would later be key to Christianity.
A. Master/Disciple: 2 uses in Antiquity.
1. Philosophical Culture: Socrates was #1, the ideal fellowship: “gather around me, and I will
share my mind with you (not just information).” Later, other teachers charged fees of learners for
information given.
2. Mystery Religions: initiate learns from the master of cultic rites. Need a master to become a
member! Goal of cult/master relationship: fellowship with the gods. Sometimes the masters were
revered as gods. Epicurus, and in Jesus’ day, Apollonius, e.g.
B. Fellowship of Disciples/Principle of Tradition:
When the teacher dies, the solid fellowship survived by their personal regard for the master himself
(person) and the master’s cause/teaching. The fellowship would take on an increased resolve and
responsibility. Successor was often picked to “lead” (Matt. 16, e.g.). Inwardly the fellowship was loyal to
the Master; it was the disciple’s job to preserve and transmit the master sayings with great care. This
school now represented the Master. If the devotion lasted, so could the Master’s thoughts. This happened
in the NT and well beyond.
II. OT disciple: Does not exist. Why?
A. The community learns as a whole; no individual emphasis except for responsibility (king, e.g.).
B. Torah is the Master, not a person. There is no direct one teacher to pupil relationship.
C. Tradition /Succession: No exact correspondence of a disciple taking over the exact office of his
teacher. Moses to Joshua, e.g. Prophets had guilds but there was no hierarchy. Bound together by Holy
Spirit’s filling, leading. Assistants saw themselves as slaves (Joshua and Elisha serve in God’s names not
Moses’ or Elijah’s. Baruch is an assistant and interprets and organizes Jeremiah’s oracles).
Yes, OT Israel religion is bound up 100% in Moses’ teaching and leaders continue to teach his word.
But Moses is not venerated. God and the covenant are! Prophets refer back to the time of Moses, not
Moses himself. No monuments were built for the prophets, e.g.
D. Israel’s religion was revelation based. God uses different mouthpieces, but He remains central,
not human agents. No one person has whole revelation except Jesus. History and revelation are greater
than the individual teachers (Greek).
III. RABBINIC USE:
A. General verb=to learn a trade. The noun, however, is not apprenticed but one who gives
themselves to learn the scriptures and Judaic tradition. Hillel: “He who does not learn is worthy of
death.”
B. 2 Groups: beginners and those advanced enough to make some independent decisions in religious
law re: what is right to do.
C. Only men
D. Title of honor
E. Schools: Word used of a member of a school/tradition which were loyal to a Rabbi, e.g.
Fellowship emerged around a teacher and their model/behavior as well as their interpretation of the
Torah.
F. Dependence on community: Can only be a disciple if you have a teacher. No individualistic
study counts.
G. Modeling: Rabbi gives example and disciples watch how they keep the Torah (example of
disciple under rabbi’s bed during love-making). Rabbis took on fame/honor, but the law remained
dominant.
H. Teaching sessions: disciples listen in sitting position; discussions, questions by all (today at the
mashiva, lively debates all at once, taking both sides of the argument).
I. Tradition: from listening, remembering, memorizing, the tradition is passed down. Central to
Jewish culture.
J. Orthopraxy vs. Orthodoxy: Emphasis on the former. Unity in behavior was greater emphasis in
post-exilic Israel. Deut. 6:4 is their orthodoxy; much debate and breadth is given for interpretations on
the rest of the Torah, as the Talmud, Mishnah make clear.
K. Greek Influence: concept of tradition, fellowship of disciples, defending view against opposing
view, citing older authorities, fees for students (small for Jews), were all necessarily introduced via
Hellenism. Rabbi is Hebrew in origin; disciples are Greek in origin.
IV. NEW TESTAMENT
A. General
1. 250X, almost exclusively the disciples of Jesus.
2. Uniformity: personal attachment to the rabbi shapes the whole life of the disciple.
Mark 2:23: compare with John’s disciples/Pharisees.
Extends even to the inner life/prayer: Luke 11:1ff.
3. Close parallels with the OT ideas.
4. Term not used between Lu. 22:46 and Acts 6:1(for all believers).
B. Jewish disciples in NT: of Moses. Scribes taught the Pharisees in cities; Pharisees/students then
went to the villages. Later development. Matt 2:18, 9:14, 22:6. To them, Jesus was unproved, not
trained in normal ways.
C. Disciples of Jesus:
1. Jesus initiates. Mark 1:17: Best linguistic example. See also Mt. 4:19, Mk. 2:14, Jn. 1:43, Mk.
10:21, 5:18-9, Luke 9:59. Compare to normal procedure where pupil finds/chooses their Rabbi/Master.
With Jesus, there are those (the 70, e.g.) who seem to be consistently present without being individually
chosen. Note though that the 12 were chosen carefully (night of prayer, e.g.), called individually to be his
closest disciples. With these alone does he go with to Ceaserea Phillipi, the Cross, etc.
2. Jesus and his person are the central emphasis and content in his relationship with the disciples.
The commitment of the disciples of Jesus is to his person more than his doctrine. Luke 5: Peter’s calldeep impression made by Jesus that impels Peter, makes it natural for him to leave everything.
Note that on the Emmaus road, after the cross, that his disciples are dejected. His teachings without
his person left them with no strength and motivation. Clear difference with Greek schools. Note, too, the
forgiveness emphasis of John 14-16 and the personal presence after his death of Matt. 28:20. Disciples
are not merely transmitting his teaching in the future, but are witnesses to his person. Lu. 24:28, Acts 1:8.
3. Style difference: swarms came to the popular rabbi’s, and were allowed to stay as long as they
were ready to accept/respect his teaching and guidance. But for Jesus, faith in his person is controlling
factor of the disciple/master relationship. Jews and Greeks offer a Cause to their potential disciples; Jesus
offered himself.
4. The Obedience of the Disciples to Jesus: Students of the Torah sacrifice to study Torah, but
Jesus does not refer to the Law or anything else for his authority. His disciples renounce for His sake
alone. They are his servants therefore (remember Jesus’ parables, them preparing for Lord’s supper, e.g.).
He is Messiah and it is not possible for disciples to become their Master’s equal. This is vastly different
than the Gr./Heb. modes (i.e., partnership possible and serving the Torah, respectively). Note however
Jesus’ dramatic words in John 15:14: you are my friends.
5. The Obligation to Suffer with Jesus: Jn 15:18, 16:1, Mat. 10:17f, Luk 14:26, Mk 8:34f.
Warnings/Predictions came before the cross/Jesus’ suffering; they did not get it. All 12 ready to
follow/suffer after the cross and hope of Easter.
6. Picking 12 from many even though Jesus was sent by God to the whole of the people for their
salvation.
a. Disciples fail to understand their role. On the way to the cross, they are arguing about who
will be 1st, e.g. This was a burden to Jesus in his life/death. Yet he remained patient. Jn. 16: 12, 13:1f,
Matt. 16:22, Luk 22:31, 51
b. The Composition of the 12: Their role is understood better when the background of the 12 is
known. A tax collector, at least one zealot, Greek and Semitic names, Judas from Karioth (mixed place of
both Judeans and Galileans; Mk. 3:19), Judas betrayer chosen. The twelve then were a microcosm of the
area’s geography, thought, social background. Jesus then is willing to reveal himself to a struggling,
strayed and diverse people, and to continue that struggle with them. Boundaries broken as well over who
was in the 12!
c. Disciple’s share in the work of Jesus. Mt. 5:13, 25:14ff, 10:5ff, Jn 17:13ff, Mk. 1:16ff (fishers
of men); Sent out 2X2 and given his authority.
d. Tradition: Clearly a synoptic/oral tradition existed (Jesus taught his disciples sayings, etc.) yet
the principle of tradition and its dominating emphasis (as in Gr. and Heb.) is replaced by the priority of
His person/life and suffering death. Jesus is not the head or founder of a school but the living Lord
(Easter!) of his followers. Jesus is not a human rabbi but Lord! The disciples witness primarily what
Jesus did more than what he taught (Gr/Heb models). This explains some of the freedom they took in
changing the wording of his teachings. To be an eyewitness of Jesus was more crucial than being
smartest; note how slow they were to get things, and the strong emphasis of the gospel writers to show
that Jesus did not choose the strong, wise (1 Cor. 1, e.g.), powerful but the poor and dumb to carry on his
new tradition. Moves emphasis again away from the disciple’s ability and a body of thought to His
person. You never outgrow or become the Master with Jesus (and He never dies!)
What was needed was people to carry on the tradition, grow it, via loving others! John 13:34-5, 15:17.
Note: Jesus never promoted the Jewish tradition unless it was part of God’s will.
V. John the Baptist’s disciples: solid group, closely related to John (Jn. 4:1, Mt. 9:14, rule of prayer:
Luk11:1f; Mt. 11:2, 14:12). Jesus’ 1st disciples come form John’s disciples (Jn. 1:35ff). John 3:30 and
decreasing as Jesus increased: natural. John’s D’s continued long after Jesus’ death: Acts 18:24, 19:7,
Josephus AD 90. John and Jesus’ disciples have boundaries and overlap.
VI. Acts/Early church: Used in Acts for all believers, but only in certain sections. It was the common
name of Palestinian Christians, used for those who believe (Acts 6:7, 9:26, 14:22, 18:23, 27. John 8:31:
they abide in his word.
Greek church/community has a hard time taking on the term mathates; so took on Christian as their
term. This is understandable, considering the Greek danger of being only intellectually (>ethically/his
model) committed to Jesus (and other Heb/Gr. differences: see above). Perhaps early church from
Jewish converts best understood the term disciple.
Paul had disciples (Acts 9:25).
See Kittel’s for more.