Author: Mojo Ministries

By: Pastor Joe Moore, Liberty University Theological Seminary Student

.Introduction

Luke 24:13–35 (English Standard Version, 2001) presents the Emmaus narrative, wherein the resurrected Jesus encounters two weary disciples who fail to recognize Him until He opens the Scriptures and later breaks bread with them. David Garland states that this is a story that begins with blinded travelers moving away from Jerusalem, later returning to Jerusalem with opened eyes.[1] At the heart of this passage lies the theological claim that Scripture rightly interpreted reveals Christ and ignites faith. The primary exegetical issue this paper addresses is the importance of Jesus using all the Scriptures to interpret His identity and mission. This paper argues that Luke emphasizes Scripture as the divinely intended means by which the risen Christ discloses Himself and forms believing community. After presenting the background and literary context of Luke’s Gospel, this paper will examine the narrative flow of Luke 24:13–35, highlight its theological significance, and conclude with implications for interpretation and discipleship.

Thesis: Luke presents Jesus’ exposition of Scripture as the central means of revealing His messianic identity and mission, demonstrating that genuine recognition of Christ arises through the authoritative witness of the Word rather than physical sight alone.

Overview of the Exegetical Problem

The disciples’ failure to recognize Jesus raises interpretive tension: their physical sight proves insufficient to comprehend who He is. Jesus does not reveal Himself by immediate recognition but rather by opening the Scriptures, which was a theological decision meant to establish Scripture as authoritative and Christocentric. Luke states in verse 32, “did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” (Lk. 24:32), signify inward illumination produced by the Word as the Spirit applies biblical truth. Luke thereby teaches that Scripture must be interpreted considering Christ’s suffering, death, and resurrection, forming the foundation of Christian understanding. Garland says it this way, “It is through a knowledge of the Scriptures that we understand God’s plan, and in the life of the gathered community of believers that the suffering Christ becomes known as the risen Christ.”[2]

Outline of Luke 24:13–35

1. The Disappointed and Disheartened Saints (v. 13–24)
2. The Disguised Savior (v. 15-16)
3. The Declared Sermon (v. 25–27)
4. The Delighted and Determined Servants (v. 28-35)

Historical and Cultural Background

With the Book of Acts written during the time of Nero (A.D. 64), The Gospel of Luke was likely written prior to that time, possibly between A.D. 58-60.[3] Reading Colossians 4:14, it can be assumed that Luke was both a companion of Paul and a physician. The recipients appear to be primarily Gentile believers, as the Gospel emphasizes universality, marginalized groups, and salvation history.[4] Luke writes from an Eastern Mediterranean cultural context shaped by honor-shame dynamics, patronage, and communal identity.[5]

Luke’s narrative highlights Scripture as the authoritative revelation of God’s redemptive plan. Luke understood that much of the community he shared the message with came from pagan backgrounds, and even those who came from Judaism still needed direction.[6]  Nicholas Perrin states Luke’s message “is best seen as a presentation of Jesus and the Christian message in such a way that it may attract people to follow Jesus.[7]  Perrin concludes by stating, “the Gospel of Luke is the Gospel of salvation.”[8] Recognition of Christ is therefore not dependent upon immediate sensory contact but on God’s revealed Word applied by the risen Lord.

Literary Context

Luke 24 concludes Luke’s theological emphasis on revelation, fulfillment, and witness. Throughout the Gospel, Jesus repeatedly indicates that His passion fulfills Scripture (Luke 18:31; 22:37). The Emmaus narrative sits structurally at the center of the resurrection account, functioning as a hermeneutical hinge. Jesus’ interpretive act anticipates His later commissioning of the disciples to preach repentance and forgiveness “beginning from Jerusalem” (Luke 24:47).

The narrative employs dramatic irony: two weary travelers are debating all they had heard and seen, yet missed the message they’d heard from Jesus in Matthew 6:21, “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.” Dunn and Rogerson state, “they hoped that Jesus would fulfill Scripture, but understand his death only as a frustration of their hope.”[9] Just as blinded as they were to the message of Jesus, they are now blinded to the presence of Jesus. This blindness is not merely psychological; it underscores Luke’s theological point that Scripture is the divinely authorized interpreter of the crucifixion of Christ. The Scriptures were open and fulfilled and their eyes were opened and Christ revealed.[10] When Jesus “opens” the Scriptures (Luke 24:27, 32), God later “opens” their eyes (Luke 24:31) and minds (Luke 24:45), signaling divine initiative.

The Importance of Jesus Sharing “All the Scriptures”

Scriptures emphasize that the two travelers were “slow of heart to believe all that the prophets have spoken” (Luke 24:25). Jesus does not merely offer proof-texts; He interprets “all the Scriptures the things concerning himself” (Luke 24:27). Anyabwile observes that while these travelers knew the “fact of the Gospel, they did not recognize the face of the Gospel.” [11]  This moment becomes a foundational hermeneutic turning point. Scripture demands faith in the Word, and as Anyabwile exerts, “He wrote it down beforehand so we could verify it. He wrote it down so we could pass it on from generation to generation. Christianity is God saying to all the world, ‘I told you so! I told you I would deliver you, and I did it just like I said.’”[12]

The “burning hearts” reference symbolizes inward transformation caused by scriptural illumination (Luke 24:32). Craig Evans states, “the two recognized that Jesus’ presence and interpretation of the Scriptures had been like fire burning within their hearts. This fiery enthusiasm would soon be unleashed with the Pentecost proclamation.”[13] Anyabwile asserts that it was not the burning heart that got them fired up, “it was Christ’s presence with them.”[14] The moment of table fellowship (Luke 24:31) confirms recognition, but Scripture provides the interpretive framework through which recognition is understood.

Luke 24:13–35 demonstrates that true perception of Christ is grounded not in visible evidence but in the authoritative scriptural witness clarified by Christ Himself. The Emmaus account operates as a model instructional episode, setting forth a pattern of Christ-centered scriptural interpretation for both the early Church and contemporary believers. Jesus’ teaching demonstrates that all of Scripture coheres around His redemptive mission. For Luke, Scripture is the foundation upon which “the slow in heart” believe, hearts are ignited, and mission is launched.[15] Thus, believers encounter Christ most reliably through God’s Word interpreted in view of His suffering and resurrection.

Biblical Map: The Emmaus Principles in the Canonical Story

The theological principles drawn from Luke 24:13–35 do not exist in isolation; they fit within the grand narrative of Scripture, stretching from creation to consummation. The Emmaus account highlights themes of revelation, redemption, and restored fellowship, motifs deeply embedded in both Testaments. Duvall and Hays emphasize that valid theological principles must be consistent with the rest of Scripture, transcend cultural boundaries, and reflect God’s overarching redemptive agenda.[16] In Luke 24:27, Jesus’ use of “all the Scriptures” invites readers to trace these principles throughout the canon.

Christ is Present with His People even when they do not Perceive Him

First, this principle aligns with God’s pattern of accompanying His people throughout redemptive history. This could be what Kaiser and Silva refer to as “a call for the unity of the Bible . . . the continuing promise-plan of God.”[17] From God walking with fallen Adam and Eve in the garden Genesis 3:9, to His meeting Hagar after being outcast by Abraham in Genesis 21:17, to His presence with Israel in the wilderness in Exodus 13:21, to Christ’s promise in Matthew 28:20, the biblical storyline emphasizes divine nearness even in moments of human confusion or distress. According to Nicholas Perrin, the Emmaus narrative affirms this same truth, demonstrating that Jesus’ presence and authority at Emmaus aligns with what the rest of Scripture reveals, that he is the Lord over all creation.”[18]

Scripture Must be Interpreted Christologically

Second, this principle that coheres with Jesus’ insistence throughout the Gospels that the Law, Prophets, and Psalms testify about Him (Luke 24:44; John 5:39). The New Testament writers adopt this hermeneutic, presenting Christ as the fulfillment of God’s promises to Israel (Acts 2:25–36; Heb. 1:1–3). The Emmaus event becomes a canonical model for interpreting the Old Testament through the lens of Jesus’ person and work. Perring states, “All prior history has been leading up to this moment of resurrection; all subsequent history has been unfolding in the light of it.[19]

Spiritual Understanding Requires Divine Revelation

The third principle harmonizes with biblical teaching on illumination. From the psalmist’s cry, “Open my eyes, that I may behold wondrous things” (Ps. 119:18), to Paul’s prayer for enlightened hearts (Eph. 1:18), Scripture consistently teaches that understanding God’s truth is a gift of grace, not human achievement. Anyabwile accurately states, “the facts of the gospel and even a biblical interpretation of the gospel is not enough to truly see Jesus. We need God, the same God that caused them not to recognize Jesus at first (Luke 24:16), to open our eyes spiritually.”[20] Luke underscores this pattern: Jesus opens the Scriptures (Luke 24:27), God opens the disciples’ eyes (Luke 24:31), and later Jesus opens their minds (Luke 24:45). As Kaiser and Silva imply, “only the Spirit of God knows the things of God.”[21]

Table Fellowship as a Moment of Recognition

The fourth principle reflects a consistent biblical pattern in which shared meals signify covenant renewal, community formation, and the presence of God among His people, from the Feeding of the five thousand, to the Passover to the Lord’s Supper, to the eschatological banquet.[22] Evans implies that this was an act intended to recall these events and make the identity of Jesus more accessible.[23]  In Luke 24:30-31, the Emmaus meal becomes the decisive moment when the disciples’ eyes are opened, demonstrating that fellowship with the risen Christ is intimately tied to participation in the community shaped by His saving work. This act anticipates the ongoing recognition of Christ in the communal worship and sacramental life of the church, where believers continue to encounter the living Lord through Word and table.

Encounter with the Risen Christ Produces Mission

The final principle echoes the missional trajectory of both Testaments. Just as Abraham was blessed to be a blessing (Gen. 12:1–3) and Israel was called to be a light to the nations (Isa. 49:6), so the Emmaus disciples immediately become witnesses, returning to Jerusalem to proclaim Christ’s resurrection. Their experience anticipates the Great Commission and the Spirit-empowered witness of the early church in Acts.[24] Thus, the Emmaus narrative fits naturally into the wider biblical framework: God reveals Himself through His Word, opens the eyes of His people, restores fellowship, and commissions them to bear witness. These principles form part of the unified story of God redeeming a people for Himself through Jesus Christ. In tracing this journey from confusion to recognition to proclamation, Luke guides readers across the interpretive river, demonstrating how the original first-century meaning yields enduring principles that shape Christian faith and practice today.

Application

The Emmaus narrative provides several timeless principles that can be applied specifically and measurably in a contemporary ministry setting. First, because Christ is present with His people even when they do not perceive Him, believers today are called to cultivate an awareness of His presence through intentional engagement with Scripture. Practically, this may take the form of scheduling a daily twenty-minute Scripture-reading and reflection period that focuses specifically on how each passage reveals Christ. A measurable goal would be to complete the Gospel of Luke over a six-week period with journal reflections on how Christ’s character and mission appear in each chapter.

Second, because Jesus models a Christ-centered interpretation of Scripture, local churches should train their members to read the Bible with Christological focus. A ministry leader might implement a four-week small-group training module that equips participants to identify connections between Old Testament passages and the identity and redemptive mission of Christ. Participants could be evaluated through short written reflections or group discussions demonstrating the ability to trace these themes.

Third, the passage teaches that spiritual understanding requires divine revelation. The disciples on the Emmaus road possessed the facts but could not perceive their meaning until Christ opened the Scriptures and God opened their eyes. As a measurable application, believers can integrate a simple prayer of illumination into their devotional practice: “Lord, open my eyes to see Christ in Your Word.” A church could incorporate this prayer into its corporate worship for a month, reinforcing the community’s dependence on God’s Spirit for understanding.

Fourth, the role of table fellowship in recognition of Christ encourages believers to pursue intentional Christian community. In the Emmaus narrative, it is during the simple yet sacred act of breaking bread that the disciples’ eyes are opened, suggesting that Christ often reveals Himself in the ordinary rhythms of shared life. One measurable application would be committing to share one meal each week with another believer or small group for the purpose of mutual encouragement, reading Scripture, and discussing how God is at work in their lives.

Finally, because meeting the risen Christ leads to witness, the Emmaus disciples rushed back to Jerusalem to announce their experience, modeling the move from revelation to testimony. A practical step for individuals would be to identify one person in their relational circle to pray for and share their testimony within the next thirty days. Churches could support this by providing simple training in personal evangelism and opportunities for outreach.

These applications move the Emmaus principles from abstract truths to concrete spiritual practices that cultivate Christ-centered discipleship, communal life, and mission. By turning interpretive insights into measurable actions, believers learn to embody the rhythms of revelation, fellowship, and witness demonstrated in Luke’s narrative. In this way, the message of Luke 24:13–35 shapes not only doctrinal understanding but also the patterns of daily Christian living. Such lived obedience ensures that the transformative power of Scripture extends beyond the study desk into the habits, relationships, and mission of the church.

Conclusion

Luke 24:13–35 is one of the New Testament’s most profound resurrection accounts, providing the Church with a God-given framework for understanding Christ, Scripture, and the nature of true discipleship. The Emmaus account reveals that spiritual recognition does not originate in human sight, intuition, or experience, but in the risen Christ’s authoritative exposition of the Scriptures. As Jesus opens the Word, and later the disciples’ eyes, Luke presents a paradigm in which the entire redemptive story finds its coherence and climax in Christ Himself. The narrative demonstrates that genuine faith is ignited not merely by witnessing the risen Lord, but by understanding Him through God’s revealed Word.

Throughout the passage, Luke emphasizes that Scripture is the foundation upon which Christ discloses His identity and mission to His followers. Their progression from uncertainty to insight, from discouragement to joy, and from retreat to purposeful mission highlights the transformative effect of interpreting events through Christ. This shift reflects the larger story of Scripture, where God continually makes Himself known, restores fellowship with His people, and commissions them to bear witness. The Emmaus story therefore functions not only as a resurrection appearance but also as a hermeneutical model for the Church in every generation.

By tracing these principles across the canon and applying them to contemporary discipleship, this paper has shown that Christ continues to open the Scriptures for His people today. As believers engage the Word with dependence upon the Spirit, gather in fellowship, and respond in obedience and mission, they participate in the same transformative encounter experienced by the disciples on the road. Ultimately, Luke invites readers to recognize that the risen Christ still walks with His followers, still reveals Himself through the Scriptures, and still sends His people into the world as witnesses of His redeeming grace.

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[1] David E. Garland. Luke. (Grand Rapids, Mich: Zondervan, 2011), 1360.

[2] Garland. Luke, 1360.

[3] John F. Walvoord and Roy B. Zuck. The Bible Knowledge Commentary: New Testament. (Colorado Springs, CO: David C. Cook, 1983). 199.

[4] Nicholas Perrin. Luke: An Introduction and Commentary (Westmont: InterVarsity Press, 2022). 5.

[5] Clifford Samuel. Luke to Theo: Understanding Luke’s Gospel in the World of the First Century.1st ed. (Chicago, Ill: Austin Macauley Publishers, 2024). 357.

[6] Ibid., 363.

[7] Ibid., 363

[8] Perrin and Schnabel, Luke, 5.

[9] James D. G. Dunn and John W. Rogerson. Eerdmans Commentary on the Bible. 1st ed. (Chicago, Ill: Wm. B. Eerdmans Publishing Co., 2021). 158.

[10] Thabiti M. Anyabwile. Exalting Jesus in Luke. (Nashville, Tennessee: B&H Publishing Group, 2017). 359.

[11] Ibid., 360.

[12] Anyabwile. Exalting Jesus in Luke. 360.

[13] Craig A Evans. Luke (Grand Rapids: Baker Pub. Group, 2011). 430.

[14] Anyabwile. Exalting Jesus in Luke. 356.

[15] Samuel. Luke to Theo, 417.

[16] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, Fourth Edition (Grand Rapids, MI: Zondervan Academic, 2020), 29-30.

[17] Walter C, Kaiser, Jr. and Moises Silva. Introduction to Biblical Hermeneutics: The Search for Meaning (Grand Rapids, MI: Zondervan Academic, 2007), 69.

[18] Perrin and Schnabel, Luke, 5.

[19] Ibid., 5.

[20] Anyabwile. Exalting Jesus in Luke. 355.

[21] Kaiser and Silva. Introduction to Biblical Hermeneutics, 25.

[22] Samuel. Luke to Theo, 318.

[23] Evans. Luke, 430.

[24] Samuel, Luke to Theo, 318.

Bibliography

Anyabwile, Thabiti M. Exalting Jesus in Luke. Nashville, Tennessee: B&H Publishing Group, 2017. 355-360.

Dunn, James D. G, and John W Rogerson. Eerdmans Commentary on the Bible. 1st ed. Chicago, Ill: Wm. B. Eerdmans Publishing Co., 2021. 158.

Duvall, J. Scott and Hays, J. Daniel. Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, Fourth Edition. Grand Rapids, MI: Zondervan Academic, 2020, 29-30.

Evans, Craig A. Luke. Grand Rapids: Baker Publishing Group, 2011. 430.

Garland, David E. Luke. Grand Rapids, Mich: Zondervan, 2011. 1360.

Kaiser, Walter C, Jr. and Silva, Moises. Introduction to Biblical Hermeneutics: The Search for

Meaning. Grand Rapids, MI: Zondervan Academic, 2007. 25, 69.

Osborne, Grant R. Luke: Verse by Verse. Bellingham, WA: Lexham Press, 2018.

Perrin, Nicholas. Luke: An Introduction and Commentary. Westmont: InterVarsity Press, 2022.

Samuel, Clifford. Luke to Theo: Understanding Luke’s Gospel in the World of the First Century. 1st ed. Chicago: Austin Macauley Publishers, 2024. 318, 357, 363, 417.

Walvoord, John F. and Zuck, Roy B. The Bible Knowledge Commentary: New Testament. Colorado Springs, Colorado: David C. Cook, 1983). 199.

By: Pastor Joe Moore, Liberty University Theological Seminary Student

Introduction

Small group ministry has become a central strategy in many contemporary churches seeking to cultivate authentic discipleship, relational depth, and sustainable pastoral care. Both Jeffrey Arnold in The Big Book on Small Groups and Dave Earley and Rod Dempsey in Disciple-Making Is… offer compelling theological and practical frameworks for understanding why small groups are indispensable to church health and mission. The opening chapters of each work challenge the traditional reliance on large corporate gatherings alone, arguing instead for decentralized, relationally driven environments where believers are known, discipled, and equipped. These authors collectively contend that small groups are not merely optional programs but foundational structures through which spiritual transformation, evangelistic engagement, and leadership development organically occur. Their insights provide valuable lenses through which churches, particularly those led by bi-vocational pastors, can cultivate disciple-making cultures rooted in Scripture, accountability, and shared ministry.

Summary of Arnold’s The Big Book on Small Groups (Chapters 1 and 2)

In the opening chapters of The Big Book on Small Groups, Jeffrey Arnold establishes the theological and practical rationale for small group ministry, grounding his argument in the biblical nature of community and the incarnational design of the Church. Arnold states, “We understand from studying human practices that humans need small groupings for survival, support, emotional strength and stimulation.”[1] Arnold’s primary assertion is that the Christian life was never meant to be lived in isolation. He frames small groups not as optional ministries but as essential environments for discipleship, mutual care, and mission. Chapter 1 explores the church’s historical drift toward institutionalism, arguing that as congregations grew numerically, relational depth steadily declined. Arnold contends “all disciples of Christ have been entrusted with the gospel message, which they are to continually invest in the lives of others.”[2] Without that investment in others, Arnold states, “without a community in which we can learn, practice, fail and eventually move out as agents of change, we are left without a secure foundation.”[3] Small groups serve as those agents of change, providing meaningful communities where accountability, prayer, and transformation can occur.

A significant strength in Arnold’s argument is his emphasis on the small group as a venue for holistic growth. In fact, Arnold asserts, “since we learn best in relationship, we most effectively learn to be disciples that way.”[4] He further notes that transformation is most effective when seen and imitated in the relationships in which we participate.[5] In fact, Arnold states appropriately, “there is no example in the Scriptures of a lone disciple.”[6]

Chapter 2 then shifts toward the practical benefits and challenges of implementing small groups. Arnold speaks of how although the opportunities in small groups are endless, churches must be able to recognize the differences between healthy and unhealthy ones.[7] If not organized wisely, small groups can actually impede spiritual development, leave some individuals feeling left out, give unhealthy or divisive personalities room to influence others, and prevent members from fulfilling their potential in ministry and evangelism.[8]

Arnold’s contributions to small group ministry are timely and highly applicable to contemporary congregational structures, especially in contexts where pastoral workload exceeds relational capacity. His framework empowers lay leaders, decentralizes care, and distributes ministry responsibility across the body of Christ. Arnold emphasizes the role of trained leaders as essential to experiencing success as small groups.[9] Overall, these chapters provide a compelling invitation to reimagine discipleship through community rooted in Scripture, authenticity, and mission.

Summary of Earley & Dempsey, (Chapters 7-15)

Chapters 7–15 of Earley and Dempsey’s Disciple-Making Is… form the practical engine of the book, translating theological conviction into actionable strategies. Their thesis is clear: disciple-making is not incidental but intentional, requiring a lifestyle that prioritizes relationship, accountability, spiritual discipline, and mission. The authors emphasize that discipleship must be reproducible, warning against creating consumers rather than multipliers. Their tone is pastoral yet urgent, pressing church leaders to evaluate whether their ministries produce transformation or merely activity.

In Chapter 7, they argue for true leadership by sharing the G.R.O.U.P acrostic.[10] In Chapter 8, they introduce The Five W’s of Healthy Small Groups, which are: Welcome, Worship, Word, Witness, and Works.[11] Earley and Dempsey state “following these five practices of an effective small group makes all the difference between mediocrity and greatness, between routine faithfulness and dynamic faithfulness, between stagnation and multiplication.[12] Chapters 9 through 14 focus individually on the Five W’s. They cover the basics for how to build, maintain, exalt God, study the Bible, minister to one another, and how to reach people. Chapter 15 will dive deep inside the small group to identify what makes them healthy.

The strength of Earley and Dempsey’s work lies in its clarity and practicality. They provide a reproducible pattern that local churches can implement with minimal structural modification, especially in smaller congregations. The emphasis on relational environments, spiritual discipline, evangelism, and multiplication aligns closely with the Great Commission and offers fresh direction for churches seeking revitalization.

Taken together, Chapters 7–15 serve as a practical field manual for disciple-making in contemporary contexts. Their vision challenges passive Christianity and calls believers into intentional, accountable, Spirit-empowered growth that continues to multiply from generation to generation.

Cliques Verses Small Groups

Healthy small groups cultivate intentional discipleship rather than the exclusivity and relational stagnation of cliques. While cliques are naturally inward-focused, resistant to growth, and unintentional, small groups are outward-focused, intentional, embrace new members, promote maturity, serve as environments of pastoral care and spiritual formation.[13] According to Comiskey, a biblical cell group exists for evangelism, discipleship, and multiplication, distinguishing it sharply from social clusters that do not advance the mission of Christ.[14] Comiskey describes small groups as, “groups of three to fifteen people who meet weekly outside the church building for the purpose of evangelism, community, and spiritual growth with the goal of making disciples who make disciples, which results in multiplication.[15] Comiskey also observes “when a church does not develop a strong foundation upon which to build cell groups, the reason for doing cell ministry will also shift like sand.[16]

Arnold’s Four Diagnostic Questions

Arnold proposes four critical diagnostic questions to evaluate the health of a small group. First, are we introducing Christian disciplines into our small groupings? Second, are our small groupings building the kingdom or hindering the kingdom? Third, are we training leaders who bring Christian disciplines into small groupings? Fourth, is our entire congregation working to develop a disciplined small group mentality?[17] These questions provide a framework for leaders to prevent stagnation and help participants develop missional rhythms. If a group fails any of these diagnostic markers, intentional action must be taken to restore balance, especially by redirecting energy toward spiritual growth and outreach.

The G.R.O.U.P. Acrostic

Earley and Dempsey present the acronym G.R.O.U.P. as a practical tool for true leadership.[18] The first point, guided by a leader, gets to the heart of the question, “How can I help you grow and become more like Christ?”[19] Second, regular meeting times, “provide the right environment for growth and development.”[20] Third, opening God’s Word, “has the power to change us from what we are into what God has in mind for us.”[21] Fourth, united in service, provides an opportunity for small groups to use their gifts in community.[22] Finally, praying for one another, as Dr. Jerry Falwell said, “Nothing of eternal significance ever happens apart from prayer.”[23] Together, these elements offer a balanced rhythm of engagement essential for maturing disciples.

Inward / Outward / Upward

Healthy small groups must balance three directional movements. Inwardly, members care for one another, encourage growth, and provide support during trials.[24] Outwardly, groups engage their communities through evangelism and acts of service.[25] Upwardly, they worship God and submit to biblical authority.[26] Arnold aptly inserts, “If structured carelessly, small groups can hinder growth, exclude people, provide platforms for negative or destructive personalities, and keep people from reaching their potential for service and outreach.”[27] Leaders must cultivate rhythm, ensuring all three remain vibrant.

Application to the Local Church

Small group ministry is particularly vital within a bi-vocational Biker Church context, where pastoral time and availability are often limited due to employment demands outside the church. By decentralizing pastoral care, cell-based structures empower members to carry relational and spiritual responsibilities that would otherwise rest solely on the pastor. In biker culture, where authenticity, brotherhood, and shared life experiences are already valued, small groups provide natural environments for relational evangelism and personal discipleship to flourish. As these groups multiply, they create space for emerging leaders to be identified and mentored, spiritual gifts to be exercised, and ministry ownership to grow beyond the pulpit. Structured leader training, clear expectations, and a consistent outward missional vision prevent these gatherings from becoming exclusive riding “cliques” disconnected from the church’s mission. Over time, a healthy network of small groups strengthens community bonds, expands outreach capacity to local biker communities, and relieves the pastoral burden on bi-vocational leadership while fostering long-term congregational maturity.

Conclusion

Taken together, the themes presented in Arnold’s and Earley & Dempsey’s writings offer a compelling vision for vibrant, mission-shaped small group ministry within the local church. Arnold reminds readers that relational community is both theological and practical, restoring the depth often lost in institutional forms of church life. Earley and Dempsey then provide the strategic framework necessary to operationalize this vision through relational discipleship, intentional evangelism, and spiritual multiplication.

When guided by healthy leadership, balanced rhythms of inward care, outward mission, and upward worship, small groups become dynamic environments for transformation rather than stagnant social clusters. Earley and Dempsey state, “a healthy church means the body of Christ will be healthy as well.”[28] For churches navigating limited pastoral bandwidth, small group structures extend care, identify emerging leaders, and decentralize ministry responsibility across the body of Christ. Ultimately, these resources challenge passive Christianity and call believers into purposeful, Spirit-empowered growth that multiplies disciples, groups, and ministry impact for generations to come.

Bibliography

Arnold, Jeffrey. The Big Book on Small Groups (Revised Edition) (InterVarsity Press, 2017).

Comiskey, Joel. Biblical Foundations for the Cell-Based Church. Moreno Valley, CA: CCS Publishing, 2012.

Comiskey, Joel. What is a Cell Group? Cell Fundamentals. JCG: Resourcing Churches to make Disciples through Small Groups. 2025. https://jcgresources.com/en/resources/small_group_basics/en_whatisacellgroup/

Dempsey, Rod, and Dave Earley. Leading Healthy, Growing, Multiplying Small Groups. Lynchburg, Va. Liberty University Press, 2016.

Earley, Dave and Dempsey, Rod. Discipleship Making Is . . .: How to Live the Great Commission with Passion and Confidence. Brentwood: B&H Academics, 2013. 21, 22.

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[1] Jeffrey Arnold, The Big Book on Small Groups (Revised Edition) (InterVarsity Press, 2017), 10.

[2] Arnold, The Big Book on Small Groups, 22.

[3] Ibid., 25.

[4] Ibid., 25.

[5] Ibid., 24.

[6] Ibid., 25.

[7] Ibid., 32.

[8] Arnold, The Big Book on Small Groups, 32.

[9] Ibid., 40.

[10] Rod Dempsey and Dave Earley, Leading Healthy, Growing, Multiplying, Small Groups (Wordsearch, 2018), 31.

[11] Ibid., 35.

[12] Ibid., 36-37.

[13]Arnold, The Big Book on Small Groups, 9.

[14] Joel Comiskey. What is a Cell Group? Cell Fundamentals. JCG: Resourcing Churches to make Disciples through Small Groups. https://jcgresources.com/en/resources/small_group_basics/en_whatisacellgroup/

[15] Ibid.

[16] Joel Comiskey, Biblical Foundations for the Cell-Based Church: New Testament Insights for the 21st Century Church (CCS Publishing, 2012), 20.

[17] Arnold, The Big Book on Small Groups, 22-23.

[18] Dempsey and Earley, Leading Healthy, Growing, Multiplying, Small Groups, 31.

[19] Ibid., 31.

[20] Ibid., 32.

[21] Ibid., 32.

[22] Ibid., 32-33.

[23] Ibid., 34.

[24] Arnold, The Big Book on Small Groups, 33-36.

[25] Ibid., 38-39.

[26] Ibid., 36-37.

[27] Ibid., 32.

[28] Dave Earley and Rod Dempsey. Discipleship Making Is . . .: How to Live the Great Commission with Passion and Confidence, (Brentwood: B&H Academics, 2013), 41.

“The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.”

Introduction

This morning, I want to look at Scripture from a four-fold perspective. We’re going to bounce between the Old Testament and the New Testament and take an honest look at the choices we are faced with every single day. Because whether we like it or not—life is full of choices. And the choices we make either draw us closer to Christ’s abundant life…or into the thief’s destruction.

The world has a lot to say about choices:

• “Turn your wounds into wisdom.” – Oprah Winfrey
• “The journey of a thousand miles begins with one step.” – Lao Tzu
• “We cannot become what we need to be by remaining what we are.” – Max De Pree
• “If you want to go east, don’t go west.” – Ramakrishna

Even business leaders like John C. Maxwell remind us:

“A man must be big enough to admit his mistakes, smart enough to profit from them, and strong enough to correct them.”

But long before Oprah, Lao Tzu, or Maxwell spoke… Jesus said, “I am come that they might have life, and have it more abundantly.”

He didn’t just come to forgive sin – He came to give you something greater than anything this world can offer. But you must choose it.

Let’s walk through three choices every believer faces:

WALK IN LIGHT OR WALK IN DARKNESS

(Choice of Direction)

Scripture: 1 John 1:5–7, “God is light, and in him is no darkness at all…If we say that we have fellowship with him, and walk in darkness, we lie… But if we walk in the light…we have fellowship one with another.”

Jesus says “the thief comes to steal, kill, and destroy.” How does he do it? By leading us into darkness: slowly, quietly, deceptively.

Darkness steals clarity.
Darkness kills joy.
Darkness destroys intimacy with God.

Darkness loves secrecy, shame, hidden sin, bitterness, grudges, and unrepented habits. But light?

Light reveals.
Light heals.
Light restores.

You choose which direction you walk. Sometimes the hardest choice is simply stepping out of the shadows and saying, “Lord, shine on me.”

WALK IN THE SPIRIT OR WALK IN THE FLESH

(Choice of Dependence)

Scripture: Galatians 5:16–17, “Walk in the Spirit, and ye shall not fulfil the lust of the flesh.”

The flesh will: (Gal 5:19-21)

• steal your peace,
• kill your testimony,
• destroy your relationships.

Sound familiar to John 10:10?

The Spirit, however, brings: (Gal. 5:22-23)

• love,
• joy,
• peace,
• patience,
• self-control.

You can always tell which one you’re walking in by the fruit you leave behind.

The flesh reacts – The Spirit responds.

The flesh feeds pride – The Spirit cultivates humility.

The flesh wants comfort – The Spirit leads to calling.

And here’s some biker-church honesty: You can’t walk in the flesh all week and expect Spirit-filled results on Sunday.

Every day you suit up – helmet, boots, jacket – that is your safety gear. How much more do we need to suit up in the “Whole armor of God?” We need to be armed with the tools of:

• prayer,
• Word,
• worship,
• obedience.

Because abundant life flows from the Spirit’s power – not your power.

WALK IN BEAUTY OR WALK IN ASHES

(Choice of Identity)

Scripture: Isaiah 61:3, “To appoint unto them that mourn in Zion, to give unto them beauty for ashes…garment of praise for the spirit of heaviness.”

Does anyone know what ashes are? They are simply remnants of what used to be. Jesus trades our ashes, our brokenness, failures, regrets, for His beauty. But some people become comfortable sitting in the ashes of:

• past wounds,
• past sins,
• past disappointments.

And you can’t receive beauty while clinging to ashes. Ashes remind you where you’ve been. Beauty reminds you where He’s taking you.

The thief whispers: “You’re nothing. You’re stuck. You’re ruined. You’ve gone to far. Nobody loves you. Nobody cares about you.”

Jesus says: “You are mine. You are redeemed. You are restored.”

Abundant life is not the absence of scars (listen, we all have some self-inflicted wounds). Abundant life is the presence of the Savior.

The Danger / Opportunity Principle

John F. Kennedy once said that the Chinese word for “crisis” includes two characters: danger and opportunity.

Every choice you face contains both. The danger is choosing the thief’s voice.
The opportunity is choosing abundant life.

Conclusion

Every day, you choose:

Light or Darkness — which direction will you walk?
Spirit or Flesh — whose power will lead you?
Beauty or Ashes — what identity will you accept?

Jesus offers abundant life—full, meaningful, purposeful, Spirit-saturated.

Not just eternal life later… abundant life now. But hear me clearly…

What you choose today determines the life you experience tomorrow.

George Bernard Shaw said: “We are made wise not by the recollection of our past, but by the responsibility for our future.”

We can’t go back and edit yesterday, but we can choose differently today. The thief is roaming. He comes to:

• steal your joy,
• kill your purpose,
• destroy your faith.

But Jesus stands in front of you saying: “I’ve already won. I have come to give you life, and life more abundantly.”

The choice is yours.

• If you’re tired of darkness…step into the Light.
• If you’re drained by the flesh…yield to the Spirit.
• If you’re holding ashes…trade them for beauty.

The abundant life is available, but it begins with one choice – Just one step.

Psalm 147:2-3, “The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. He healeth the broken in heart, and bindeth up their wounds.”

This morning, this message is going to be one of the toughest messages I’ve ever had to share, so ask that you pray for us during this hour. In our text we see the Lord gathering outcasts, healing broken hearts and binding wounds. That is a picture of the Son of God. He is always doing that—gathering unto Himself outcasts, healing broken hearts and binding wounds. This morning, I am concerned with the third thing, “binding up the wounds.”

During the Vietnam War, a certain nurse was the subject of much discussion. After a battle she would wander away from the medical camp onto the battlefield itself. Sometimes she would personally drag in a soldier who was in desperate need of medical attention. More than once she was reprimanded by the doctors. They told her she had no business on the battlefield. Not only that, she brought in Viet Cong soldiers along with the Americans. One day after a big battle an officer saw her on the battlefield amid all the suffering and dying and death. He began to rebuke her: “What are you doing on that battlefield?” She said without hesitation, “I’m looking for the wounded. That’s what I am here for.”

When I read this story I couldn’t help but think, “That’s our job.” When I read about this nurse, so dedicated to the task of healing wounds that she would go onto the battlefield itself and drag-in the wounded personally, I thought to myself, “That’s our job.” When Jesus saved us, He could have taken us to Heaven right then; but He didn’t choose to do that. Instead, He left us here so we might:

• Go onto the battlefield of this old world and look for the wounded.
• Our job is to go out into the highways and hedges and look for the wounded.

Jesus said, “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). What is He saying? “GO! Look for the wounded.” He said, “Go out into the highways and hedges, and compel them to come in…” (Luke 14:23). GO! Look for the wounded! He said, “Ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). What’s He saying? “GO! Look for the wounded!”

That nurse believed it was her solemn duty to find the wounded and bring them in where their wounds might be healed so that they might be sent back out into the battle. So it is with us.

Our primary job is to look for the wounded. We are to go out into the battlefields of this world and find them and bring them to the Great Physician who will bind up and heal their wounds; then we are to send them out into the battle to find other wounded.

But where did the war begin? Where did these souls receive their wounds? Well, for the answer to these questions, we have to go back to the very beginning, to Eden. There we see that man was wounded, first of all…

WOUNDED BY SATAN

This first great battle took place in the beautiful Garden of Eden. “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen. 2:7). Man stood before Almighty God as the masterpiece of His creation, and God said, ‘It is good.’ Then He gave man a command, saying to Adam, “Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (vss. 16,17). And the battle began!

Someone else was present in that garden—Satan. Satan began to tempt Eve, saying, “Eve, He doesn’t want your eyes to be opened. That’s the reason He told you not to eat of the forbidden fruit. Eve, your eyes will opened. You will be like God!” She said, “We’ll die.” He whispered in her ear, “Ye shall not surely die” (Gen. 3:4). She ate, and she gave to her husband, Adam, and he ate; and they were wounded by Satan.

We see in the Garden of Eden that beautiful masterpiece that God created, man fallen and wounded by Satan himself! Adam is naked now and stripped of every righteous rag. He is blind now. Satan has gouged out the eyes of his soul and left him in darkness. He is separated now. No longer does he have fellowship with God. Instead, he is hiding among the bushes.

But then God walked onto the battlefield. The Bible says that in the cool of the evening God came into the Garden and began to speak. “Adam…where art thou?” (Gen. 3:9). What is He doing? He’s Looking for the wounded.

Adam and Eve had been wounded by Satan, but God was ready to heal their wound. He found them and clothed them in His righteousness. But the battle that had its beginning in Eden began to spread until the whole world was covered. These two people, wounded by Satan, plunged the whole world into the darkness of sin.

Now we see the second wound.

WOUNDED BY SIN

The sin of disobedience that took place in the Garden of Eden began to grow until it covered the whole world like a plague and came up before Almighty God as a stench in His nostrils. “And it repented the Lord that he had made man on the earth,” and He said, “I will destroy man whom I have created from the face of the earth” (Gen. 6:6,7).

Sin had done its duty! Sin had done its job! But then the eyes of the Lord began to run to and fro across the earth. What was He doing? Looking for the wounded. The eyes of the Lord fell on a man by the name of Noah, and “Noah found grace in the eyes of the Lord” (Gen. 6:8). God told him that He was going to destroy the world with a flood and to build an ark of safety.

Just before the Flood came, God said to Noah, “Come thou and all thy house into the ark” (Gen. 7:1). Noah and his family were saved. Mankind had a new start. But the battle continued, and the wounded began to fall all over the entire world.

WOUNDED BY SOCIETY

God heals those wounds too. One night God called a man by the name of Abraham who was outside his tent. “Abraham, look up at the stars.” In my mind I have pictured that so many times. Abraham, no doubt with his mouth hanging open, began to look up at the stars. God said, “Count them.” But Abraham said, “I can’t count the stars; there are too many.” God said, “So shall thy seed be” (Gen. 15:5).

He promised Abraham a son in his old age. His wife, Sarah, laughed, thinking it humorous that God would say something like that. But God asked, “Wherefore did Sarah laugh?…Is any thing too hard for the Lord?” (Gen. 18:13,14). I submit to you today that there is nothing too hard for Him.

But for a long time it seemed as if God would not keep His promise; they had no children. Sarah, who had laughed at the idea that God would give her a child to begin with, said, “God is not going to keep His promise, so Abram, take my handmaid, Hagar, so that she might give us a child, an heir.” Abraham obeyed his wife, and this was a mistake. He took Hagar, and Ishmael was born. But God did keep His promise; God always keeps His promises.

Not too long after that, Isaac was born. Ah, how they loved Isaac! He was the apple of their eye. How they loved him! Abraham now had an heir! But what about Ishmael? Well, Sarah became jealous of Hagar and Ishmael and told her husband, “Cast them out. We don’t need them now.”

The society of Abraham no longer had any use for Hagar and Ishmael. Abraham gave them a little bottle of water and some food and sent them out into the desert. They wandered into the desert until they had lost their way. Their water was gone, their food was gone, their hope was gone. Hagar took her son, Ishmael, and put him under a bush a little ways away from her so she wouldn’t have to watch him die. Then she sat down on the hot sand, waiting to die. Nothing in all that desert but silence. But then the silence was broken as a voice said, “What aileth thee, Hagar?” (Gen. 21:17). That’s Almighty God speaking! What’s He doing in the desert? Looking for the wounded. He’s out in the desert because someone has been wounded by society. “I have seen you.” He gave them water and healed their wound. Hagar and Ishmael had been wounded by society, cast out and left to die; but God had not cast them out.

A leper was wounded by society. This man had a disease that made him repulsive to all who looked upon him. When he walked down the street, he had to cover his lip and cry out, “Unclean! Unclean!” People who had a little compassion would hang clean rags on the fences and trees so he might take them off and wipe the corruption from his sores of leprosy, then discard them. That’s the only thing society would do for him. He was an outcast from his family and friends.

But there was One who came from Heaven, born in Bethlehem’s manger, walked the shores of Galilee. There was One who loved outcasts. When He came from Heaven, He was looking for the wounded. The leper came close to the Lord Jesus Christ, saying, “Lord, if thou wilt, thou canst make me clean” (Matt. 8:2). What’s he saying? “I know You have the ability, but do You love me enough?” Immediately Jesus said, “I will; be thou clean” (vs. 3). One who had been wounded by society, who had been cast out, was all of a sudden taken back.

The woman of Sychar, the woman at the well, was an outcast. She had had five husbands, and the man she was then living with wasn’t her husband. She might have said, “Once I was pure as the snow, but I fell—fell like the snow, from Heaven to Hell.” She was a fallen woman. One day Jesus was going from Judea to Galilee. Now, usually when the Jews traveled from Judea to Galilee or Galilee back to Jerusalem, they went around Samaria because of their hatred for the Samaritans. They thought they were dogs. They had no use for them and wanted no contact with them. Did you know that a Samaritan was the only man under Heaven who could not be a proselyte to Judaism? This time it was different for the Lord. He said to His disciples, “I must needs go through Samaria.”

Not understanding that, I can imagine they must have said one to another, “Why? Why is He going through Samaria?” Little did they know that the Son of God was looking for the wounded! He had an appointment with a fallen woman at Jacob’s Well. Sitting on the curve of that old well, He saw her coming. He could see the marks of sin on her face, on her countenance. But He gave her living water.

She went back to that city and said, “Come, see a man…” (John 4:29). “Who is He?” “I don’t know, but He is looking for the wounded.” If you have been cast out by society, He is looking for you. Thank God, He still finds outcasts! Sometimes we give up on people, but God deosn’t. The eyes of the Lord were running to and fro throughout the whole earth looking for the wounded!

BUT THERE IS A FINAL WOUND – WOUNDED BY SELF

Now here is where this message is going to get very tough for me. Though I have been wounded by Satan, wounded by sin, and wounded by society – I have a lot of self-inflicted wounds. Those are the wounds I can’t blame anyone for but myself. And I think we all have scars we bear from our self-inflicted wounds.

This past week, someone very special to our church – an All-State athlete, a student-body president – Satan had convinced her that she wasn’t good enough, she didn’t measure up, so she tried to end her life. This is somebody we love, somebody we have seen God bless.

And I think about our church and all the struggles we have gone through. I’ve have been praying for days that God would give me something to help our church. I am reminded of John 10:10 where the Bible says, “the thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.” And I realize God is still looking for the wounded.

This morning, I am going to ask you to do something very bold. Satan is going to do everything he can to defeat you and keep you seated, but I’m asking you to look him in the face and say, “That’s enough Satan.” I am going to ask you a series of questions, and it any of these questions hit you where you live, I want you to find the courage to stand up, and together, let’s punch the devil in the face:

• “I’m not good enough;”
• “Nobody loves me;”
• “I’ve gone too far;”
• “If you really knew me, you’d have nothing to do with me;”
• “I will never be enough;”
• “I don’t have the strength to fight anymore;”
• “God can never use anyone like me.”

“Father, today I lift up the precious people You’ve entrusted to my care. You see every hidden wound, every whispered lie, every scar they carry—some from the world, some from the enemy, and some from their own hearts. Lord, remind them right now that they are loved, valued, and chosen by You. Where they have believed they are not enough, speak Your truth. Where shame has settled in, wash them with Your grace. Where strength is fading, breathe fresh courage into their spirit.

Heal the self-inflicted wounds that no one else knows about. Silence every voice that tells them they are disqualified. Let them feel Your arms around them, lifting them up, restoring their confidence in You. Father, help us as a church to carry one another, to see the wounded, and to fight for each other. Let Your abundant life flow through this house.

Today, we take back what the thief has tried to steal. We stand against darkness, and we declare freedom, healing, and purpose over every soul here. Use every scar as a testimony of Your redeeming power. In Jesus’ mighty name, Amen.”

By: Pastor Joe Moore, Liberty University Theological Seminary Student

Introduction

            Having a strong foundation is vital for any ministry endeavor, especially small group ministry. In Scripture, we find that God’s design for His people has always involved authentic community, mutual care, and shared mission. Small groups embody the early church model, fostering spiritual growth, accountability, and multiplication. This report explores the biblical basis for small group ministry through the insights of Joel Comiskey (Biblical Foundations for the Cell-Based Church) and Rod Dempsey (Leading Healthy, Growing, Multiplying Small Groups). By summarizing their teachings, analyzing primary biblical passages, and reflecting on the church’s organizational structure, this paper presents a framework for building effective, sustainable small group ministry.

Summary of Comiskey’s Theology of God and Community

In Chapter 2, Joel Comiskey teaches that the only way to truly know God is through His self-revelation in Scripture. While creation displays God’s power and divine nature (Romans 1:20), only the Bible reveals His character and purpose.^[1] Theology, derived from theos (God) and logia (word), is therefore the study of what God has disclosed about Himself.^[2] Comiskey affirms Paul’s declaration that “for us there is but one God, the Father… and one Lord, Jesus Christ” (1 Corinthians 8:6, King James Version), emphasizing that early theologians developed doctrine to preserve truth against false teachings.^[3] Central to God’s self-revelation is the doctrine of the Trinity, one God in three persons, Father, Son, and Holy Spirit, whose unity and diversity reveal the relational heart of divine love.^[4]

In Chapter 3, Comiskey asserts that because God is triune, relationship and community are essential aspects of human existence.^[5] The Trinity models perfect harmony, love, and interdependence, providing the pattern for Christian fellowship. Augustine described this relationship as the Father being the lover, the Son the beloved, and the Spirit the bond of love (1 John 4:16).^[6] Jesus prayed that His followers would share this same divine unity, “that they all may be one; as thou, Father, art in me, and I in thee,” (John 17:21, KJV).^[7] Thus, the church is called to reflect the relational nature of God through mutual love, service, and unity. Community, then, is not optional but foundational to the identity and mission of the people of God.^[8]

Comiskey concludes in Chapter 4 showing that the church, as the family of God, is designed to mirror the triune nature of divine community.^[9] Jesus modeled this truth by gathering a small group of disciples and living among them, teaching through shared life and example.^[10] The early believers continued this pattern by meeting in homes for worship, prayer, and ministry (Acts 2:42–47).^[11] Small groups thus express God’s design for relational discipleship and ministry multiplication. For Comiskey, this community-centered model is not a modern innovation but a rediscovery of biblical foundations—a church that lives as community, not merely in community.^[12] Through the body of Christ, God’s plan is fulfilled to form a people who reflect His love, unity, and holiness (Ephesians 1:22–23).^[13]

Summary of Earley and Dempsey (Chapters 5–6)

In chapters 5 and 6 of Leading Healthy, Growing, Multiplying Small Groups, Rod Dempsey and Dave Earley emphasize that the heartbeat of small group ministry is rooted in Jesus’ example and the biblical mandate for discipleship.^[14] Chapter 5 centers on aligning every small group with the Great Commandment (Matthew 22:37–40) and the Great Commission (Matthew 28:18–20).^[15] The small group’s mission is clear: love God, love others, and make disciples.^[16] Dempsey reminds readers that “the heart cry of every human is an overwhelming need for community,” because God designed people to live and grow together.^[17] Isolation, he warns, is spiritually and emotionally destructive, while genuine community fosters health, connection, and purpose.^[18] As small group experts Bill Donahue and Russ Robinson explain, God has placed within each believer a “communal gene,” a built-in longing for fellowship and belonging.^[19]

In chapter 6, Dempsey shifts focus to the leadership and organization of small groups, asserting that small group leaders are called to shepherd others as Jesus did.^[20] Jesus Himself was a small group leader who called twelve disciples to be with Him and to be sent out to preach (Mark 3:13–14).^[21] He modeled ministry through relationships, transforming lives by gathering a few to reach the many.^[22] Dempsey notes that if Jesus, the Son of God, the King of Kings, chose to lead a small group, then every believer should recognize the strategic importance of doing the same.^[23] The small group, therefore, becomes the most effective training ground for making disciples, just as Jesus modeled.^[24] Dempsey highlights that every follower of Christ must take seriously the call to make disciples, for “the heart of the Great Commission is the call to make disciples.”^[25]

Furthermore, Dempsey underscores that small groups are essential to the life and health of the church. The Apostle Paul described the church as “the body of Christ,” where every part depends on the others for proper functioning (1 Corinthians 12:21; Ephesians 1:23).^[26] Disconnection or isolation from the body leads to spiritual weakness and dysfunction.^[27] When small groups operate as interconnected parts of the body, they create authentic fellowship, what Chuck Swindoll describes as a place where “fences come down, masks come off, and keys to the doors of our lives are duplicated and distributed.”^[28] Dempsey concludes that small groups have the power to move people “from isolation to connection and from loneliness to love.”^[29] Thus, leading or participating in a small group is not simply a ministry option, it is following in the very footsteps of Jesus Christ Himself.^[30]

Biblical Foundation for Small Group Ministry

The biblical foundation for small group ministry begins with Scripture itself, where the pattern of disciple-making is inherently communal. The Great Commission, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen,” establishes the mission of the Church to make disciples through teaching, fellowship, and obedience to Christ (Matt. 28:19-20, KJV). Rod Dempsey explains that small groups serve as the most effective environment for fulfilling this command, as they allow believers to “become the hands, feet, and voice of Jesus in their world.”^[31] In this context, small groups become the local expression of the Great Commission, communities of believers who learn together, grow together, and are sent together. Similarly, the Great Commandment (Matthew 22:37–40, KJV) gives small groups their relational focus. Within the intimate setting of a group, believers practice loving God and loving others, fulfilling what Bonhoeffer called the cost of community, a call to live out costly grace through genuine fellowship and mutual service.^[32]

The New Commandment (John 13:34–35, KJV) given by Jesus, reveals the distinctive mark of Christian community: love that reflects His own. In a small group setting, this commandment becomes practical, visible, and transformative. Chuck Swindoll notes that when true fellowship occurs, “fences come down, masks come off, and joys and sorrows are shared.”^[33] For a biker church plant, where brotherhood and authenticity are core values, this passage underscores that small groups are not just gatherings but relational environments where Christlike love builds unity and draws outsiders in. Small group ministry, therefore, is not simply a program but a spiritual formation process, where believers move from isolation to community, from information to transformation.^[34]

The call of Jesus, “follow me, and I will make you fishers of men,” shows that small groups are also training grounds for mission (Matthew 4:19, KJV). Jim Putman and Bobby Harrington emphasize that a true disciple is one “who is following Christ (head), being changed by Christ (heart), and committed to the mission of Christ (hands).”^[35] Small groups embody this threefold process by creating environments for spiritual growth, relational accountability, and missional engagement. Likewise, Paul identifies the purpose of church leadership as equipping the saints for ministry (Eph. 4:11-16, KJV). Dempsey explains that “pastors are to equip the saints, and the saints are to do the work of the ministry,” shifting the focus from clergy-driven to member-driven ministry.^[36]

Finally, Acts 2:42–47 provides the clearest model of early small group life. The believers met in homes, devoted themselves to teaching, fellowship, breaking bread, and prayer (KJV). Joel Comiskey describes these gatherings as “living expressions of Christ’s body,” demonstrating worship, community, and mission in balance.^[37] Bonhoeffer declares that a healthy church is not only the “efficacy of salt,” but a visible light shining.^[38] When viewed through this lens, small groups are not optional ministries but essential to the structure and health of the church. They serve as the primary context where spiritual formation, leadership development, and missional living naturally occur.^[39]

Principles for Small Group Ministry

Having identified the biblical passages that form the foundation for small group ministry, the next step is to articulate the guiding principles that shape how these truths are lived out in the local church. Principles serve as the bridge between biblical conviction and practical application, ensuring that ministry remains faithful to God’s design. Greg Ogden reminds us, “The Bible teaches us not only the message of faith, but also the method by which that faith is to be passed on to future generations. We are called to do God’s work God’s way.”^[40] This section will explore three central principles for small group ministry: Discipleship Happens in Community, Every Believer is a Minister, and Multiplication is the Mission.

Discipleship Happens in Community

Jesus’ ministry model reveals that transformation occurs through shared life, not isolated instruction. From His investment in the Twelve to His intimate fellowship with Peter, James, and John, Jesus demonstrated that true growth happens in relationship. Acts 2:42–47 illustrates this same dynamic as the early church “continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (KJV). Small groups provide a relational setting for accountability, encouragement, and spiritual formation. Comiskey affirms that Jesus “cemented the new concept of family by living among them and showing them how to love and serve one another (John 13:1–17).”^[41]

Every Believer is a Minister

Exodus 18 and Ephesians 4:11–16 teach that ministry is not confined to a select few but distributed across the body of Christ. Moses learned to delegate responsibility to capable leaders to shepherd smaller groups of people, a model echoed in the early church. Dempsey and Earley note, “Leading small groups and developing leaders is part and parcel of accomplishing the Great Commission.”^[42] Small groups empower ordinary believers to lead, serve, and teach within their circles of influence, creating a culture of participation rather than passive observation. When each member embraces their role, the body functions as God intended, diverse, interdependent, and fully engaged in mission.

Multiplication is the Mission

From Jesus sending out the disciples two by two (Luke 10:1) to Paul’s church-planting strategy across Asia Minor, Scripture reveals that the mission of the church is reproduction. Small groups are not meant to be static gatherings but dynamic movements that birth new leaders and new groups. Earley and Dempsey write, “Following Jesus today means following Him into deep relationships with other believers. His pattern was gathering a few to transform the many.”^[43] This principle ensures that small group ministry remains outward-focused, continually expanding its reach through relational networks that carry the gospel to new people and places.

Together, these three principles, Discipleship Happens in Community, Every Believer is a Minister, and Multiplication is the Mission, form the DNA of healthy small group ministry. They keep the church focused on biblical priorities and create a sustainable model of growth rooted in authentic relationships, shared ministry, and continual reproduction.

Church and Small Group Structure

In the life of a Biker Church, discipleship happens most naturally in the context of relationships rather than classrooms or formal programs. Small groups are not just an addition to church life; they are the church in action. For a community that values authenticity, loyalty, and riding together, these groups form the primary environment where spiritual growth occurs. They meet in garages, diners, backyards, bike shops, and even on the road during rides, becoming the spaces where Scripture is read, personal stories are shared, and prayer is offered. Members are treated not as an audience but as a brotherhood and sisterhood, carrying one another’s burdens and challenging each other to follow Christ faithfully. These gatherings reflect the “IS” philosophy of small groups: they are the heartbeat of the church, not merely a supplement.^[44]

Small groups in a Biker Church are relational and practical, shaping discipleships around the culture of the community. Leadership is shared, accountability is lived out on the road as well as in meetings, and ministry happens through service to one another and to the wider community. These groups cultivate trust and authenticity, where members can wrestle with life’s challenges, celebrate victories, and grow in Christ together. The small group setting also reflects the core values of biker culture, loyalty, trust, and mutual respect, while aligning them with the mission of Christlike love and discipleship. As Bonhoeffer emphasizes, “Christian community thus lives its own life in the midst of this world, continually bearing witness in all it is and does . . .”^[45]

At the same time, these groups remain connected to the larger identity and mission of the church. They are “of” the church in sharing a common purpose, receiving pastoral care, and aligning with the vision to make disciples who ride with Christ and live intentionally. They are also “with” the church as members participate in corporate worship services, outreach rides, and seasonal celebrations. Yet, these larger events are not the primary setting for discipleship; they are opportunities to introduce new people to the relational web of small groups, where authentic transformation and spiritual growth take root. Dempsey and Earley highlight that healthy small groups serve as the primary environment for “knowing them, feeling their hurts, sharing their joys, and encouraging their hearts.”^[46]

Conclusion

In the unique culture of a Biker Church, small groups represent far more than weekly meetings—they are the living embodiment of Christ’s design for His Church. Rooted in biblical community and modeled after the ministry of Jesus, these groups become places where discipleship is personal, authentic, and transformative. Through shared life, mutual care, and mission, small groups turn the values of brotherhood and loyalty into expressions of Christlike love. They provide the relational framework where spiritual growth occurs, leaders are developed, and the gospel is carried into new circles of influence. Joel Comiskey, quoting Helen Doohan, writes, “the actions and attitudes in the community speak to the fundamental family values, with trust, respect, love, patience, tolerance, resilience, and generosity, the kind of interaction essential to being the church.”^[47] For the Biker Church, then, small groups are not just the heart of its structure but the engine of its mission, riding together, growing together, and reaching the world together for Christ.

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[1] Joel Comiskey. Biblical Foundations for the Cell-Based Church: New Testament Insights for the 21st Century Church (CCS Publishing, 2012), 37.

[2] Ibid., 37.

[3] Ibid., 38.

[4] Comiskey, Biblical Foundations for the Cell-Based Church, 38-39.

[5] Ibid., 44.

[6] Ibid., 43.

[7] Ibid., 44-45.

[8] Ibid., 46.

[9] Ibid., 64.

[10] Ibid., 77-78.

[11] Ibid., 78-79.

[12] Comiskey, Biblical Foundations for the Cell-Based Church, 80.

[13] Ibid., 72.

[14] Rod Dempsey and Dave Earley. Leading Healthy, Growing, Multiplying, Small Groups (Lynchburg, Va: Liberty University Press, 2016), 23.

[15] Ibid., 27.

[16] Ibid., 9.

[17] Ibid., 23.

[18] Ibid., 24.

[19] Dempsey and Earley, Leading Healthy, Growing, Multiplying, Small Groups, 24.

[20] Ibid., 26.

[21] Ibid., 26.

[22] Ibid., 26.

[23] Ibid., 27.

[24] Ibid., 27.

[25] Ibid., 27.

[26] Ibid., 23.

[27] Dempsey and Earley, Leading Healthy, Growing, Multiplying, Small Groups, 23.

[28] Ibid., 24.

[29] Ibid., 24.

[30] Ibid., 27.

[31] Ibid., 27.

[32] Dietrich Bonhoeffer, The Cost of Discipleship. (New York: Macmillan, 1963), 45.

[33] Dempsey and Earley, Leading Healthy, Growing, Multiplying, Small Groups, 24.

[34] Ibid., 23-24.

[35] Jim Putman and Bobby Harrington. DiscipleShift: Five Steps That Help Your Church Make Disciples Who Make Disciples, (Grand Rapids: Zondervan, 2013), 51.

[36] Rod Dempsey and Dave Earley. Disciple Making Is . . .: How to Live the Great Commission with Passion and Confidence (Brentwood, Tn: B&H Publishing Group, 2013), 41.

[37] Comiskey, Biblical Foundations for the Cell-Based Church, 45.

[38] Dietrich Bonhoeffer. Discipleship. (Minneapolis, MN: Fortress Press, 2003), 112.

[39] Putnam and Harrington, DiscipleShift, 58.

[40] Gary Ogden. Disciple Essentials: A Guide to Building Your Life in Christ, Expanded Edition. (Downers Grove, IL: InterVarsity Press, 2007). 21.

[41] Comiskey, Biblical Foundations for the Cell-Based Church, 60.

[42] Dempsey and Earley, Leading Healthy, Growing, Multiplying, Small Groups, 12.

[43] Ibid., 26.

[44] Dempsey and Earley. Disciple Making Is, 279.

[45] Bonehoeffer, Discipleship, 250.

[46] Dempsey and Earley, Leading Healthy, Growing, Multiplying, Small Groups, 24-25.

[47] Comiskey, Biblical Foundations for the Cell-Based Church, 63.

Bibliography

Putman, Jim, Harrington, Bobby, and Coleman, Robert E. DiscipleShift: Five Steps that Help Your Church to Make Disciples Who Make Disciples. Grand Rapids: MI: Zondervan Reflective, 2013. 19. 

Bonhoeffer, Dietrich. Discipleship. Minneapolis, MN: First Fortress Press, 2003. 21.

Earley, Dave and Dempsey, Rod. Discipleship Making Is . . .: How to Live the Great Commission with Passion and Confidence. Brentwood: B&H Academics, 2013. 21, 22.

Ogden, Greg, 2007. Discipleship Essentials: A Guide to Building Your Life in Christ, Expanded Ed. Downers Grove, IL: Intervarsity Press, 20.

Earley, Dave and Dempsey, Rod. Spiritual Formation Is . . .: How to Live the Great Commission with Passion and Confidence. Brentwood: B&H Academics, 2018. 32.

Comiskey, Joel. Biblical Foundations for the Cell-Based Church. Moreno Valley, CA: CCS Publishing, 2012.

Dempsey, Rod, and Dave Earley. Leading Healthy, Growing, Multiplying Small Groups. Lynchburg, Va. Liberty University Press, 2016.

By: Pastor Joe Moore, Liberty University Theological Seminary Student

INTRODUCTION

In Biblical Foundations for the Cell-Based Church, Joel Comiskey shows that small groups are not a modern strategy but a biblical design for how the church was meant to function. Comiskey states that the goal was “to discover the biblical underpinnings for small groups.”[1] He further states, “When a church does not develop a strong foundation upon which to build cell-groups, the reason for doing cell ministry will also shift like sand.”[2] From the house gatherings of Acts 2 to the modern church, Comiskey reminds us that “small groups have been crucial to church life for a long time.”[3] One can gather from Comiskey’s writings that the strength of the larger church is directly tied to the health of its smaller gatherings.

In Leading Healthy, Growing, Multiplying Small Groups, Rod Dempsey and Dave Earley build on that foundation by describing how the Great Commission (Matthew 28:18-20) establishes a biblical model for “going where people are, baptizing them when they surrender to Christ and then teach them the ways of Christ.”[4] They emphasize that healthy groups don’t just meet, they grow and multiply. By focusing on relational connection, spiritual growth, practical service, and intentional outreach, small groups become “connected to the mission.”[5] Their model challenges leaders to raise new disciple-makers and multiply groups so that the church expands naturally and sustainably.

As a church planter in the biker community, I’ve seen these truths come to life. Just nine weeks ago, our church launched its first small group with a handful of young riders gathering around food, Scripture, and honest conversation. What started as one group has now multiplied into two additional groups just this past week. Seeing riders open-up about faith, praying for one another, and stepping forward to lead has confirmed everything Comiskey and Dempsey & Earley describe.

BUT WHY SMALL GROUPS?

There are several reasons I believe small groups are essential in our ministry. First, bikers thrive on brotherhood and authenticity, qualities small groups naturally foster. Second, discipleship happens best in circles, not rows; people grow when they can talk, ask questions, and apply the Word together. Third, small groups create new leaders and new opportunities for outreach.

My primary reason for developing small groups is to see transformation happen through authentic relationships, where bikers don’t just attend church but become the church. My hope and dreamis to see a network of biker small groups across our region: riders discipling riders, praying together, serving their communities, and reaching others for Christ. In that vision, the rumble of motorcycles becomes a soundtrack to revival, where fellowship, freedom, and faith ride together for the glory of God.

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[1] Joel Comiskey. Biblical Foundations for the Cell-Based Church, (Moreno Valley, CA; CCS Publishing, 2016), 13.

[2] Ibid., 20.

[3] Ibid., 35.

[4] Rod Dempsey and Dave Earley. Leading Healthy, Growing, Multiplying Small Groups, (Lynchburg, VA: Liberty University Press, 2016), 7.

[5] Ibid., 8.

By: Pastor Joe Moore, Liberty University Theological Seminary Student

Introduction

            Discipleship stands at the heart of the Christian faith—it is not an optional ministry but the very essence of following Jesus Christ. Dietrich Bonhoeffer’s understanding of discipleship, rooted in obedience to the living call of Christ, challenges believers to move beyond mere belief into faithful action.[1] His insistence that faith and obedience are inseparable serves as a powerful corrective to a culture that often seeks comfort without commitment. In the context of a biker church, this vision becomes tangible. Among riders who value loyalty, authenticity, and community, discipleship takes on a raw and relational form, one defined not by programs, but by lives transformed through shared journeys of faith, obedience, and brotherhood in Christ expressing the communal way of life found in Acts 2:42-47 (King James Bible).

Dietrich Bonhoeffer’s View of Discipleship

For Dietrich Bonhoeffer, discipleship is rooted in the immediate and obedient response to the call of Jesus Christ. The call itself creates faith, and the disciple’s proper answer is not verbal confession but action by obedient deed.[2] Bonhoeffer emphasizes that faith and obedience are inseparable; there is no genuine faith without obedience, and no obedience without faith.[3] When Christ calls, the disciple follows, and this simple yet profound act defines discipleship.[4]

The content of discipleship is summed up in Jesus’ command, “Follow me” (Matt. 4:19, KJV). This summons is not to a program or ideal but to the person of Christ himself.[5] Those who respond must leave everything, stepping out of worldly security into what seems like complete insecurity, yet find true security in communion with Jesus.[6] Thus, discipleship requires a decisive break from one’s former life, creating a new situation where faith becomes possible.[7]

Bonhoeffer rejects “cheap grace,” which separates faith from obedience, insisting instead on the costly grace of active following.[8] To obey Christ’s command, “Do this! Stop that! Come!” means to enter a living relationship with the incarnate Son of God, the mediator between God and humanity.[9] Ultimately, Bonhoeffer portrays discipleship as commitment to Christ alone, a continual call to act in faith and love toward others.[10] Through obedience to the living Word, believers participate in the transforming fellowship of the One who still calls, “Follow me.”

My Personal Reflection on Discipleship

As a church planter in the biker community, I view discipleship as both a calling and a lifestyle; the heartbeat of what it means to follow Jesus Christ. Dietrich Bonhoeffer’s insistence that true discipleship is found in obedience to the living Christ deeply shapes my understanding. Bonhoeffer reminds us that faith and obedience are inseparable; when Jesus says, “Follow me,” the disciple’s only response is action.[11] In this light, discipleship cannot be reduced to programs or study, it must be lived out in the grit and grace of everyday relationships.

In biker culture, where loyalty, authenticity, and brotherhood define belonging, these same traits mirror the relational and missional nature of biblical discipleship. Like Bonhoeffer, I believe obedience begins with personal surrender and grows within community.[12] Our disciple-making plan, built around the five P’s – Passages, Principles, Philosophy, Practices, and Proof, seeks to make Christ’s command tangible. Through Scripture, small-group brotherhood, and service to others, disciples learn to ride together in faith, live out love, and carry the gospel into their world (Matt. 28:19–20; John 13:34–35, KJV). This is what Jim Putman and Bobby Harrington refer to as the foundation of a disciple-making plan.[13]

For me, Bonhoeffer’s challenge that “we want to know what Jesus wants” anchors everything.[14] Jesus wants followers who embody His love, proclaim His message, and reflect His presence among those often forgotten by the church. In a biker church, discipleship looks like men and women transformed by grace, riding shoulder to shoulder for the cause of Christ and putting faith in motion through obedient love. Rod Dempsey inserts, disciples are to “band together for prayer, fellowship, teaching, and intentionally accomplishing the Great Commission.”[15] 

Passages and Principles of Discipleship

Every disciple-making effort must begin with the Word of God. The Bible provides the foundation and direction for how we lead people to follow Jesus. This section explores the key discipleship passages that establish a Biblical foundation to guide the ministry as well as the principles that reflect our vision of “disciples making disciples.”

The Great Commission,  “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen” (Matt. 28:19-20, KJV), is the heartbeat of discipleship. Jesus commands us to go, make disciples, baptize, and teach. It’s not a suggestion; it is our mission. As Rod Dempsey reminds us, disciples “become the hands, feet, and voice of Jesus in their world.”[16]

The Great Commandment (Matt. 22:37–40, KJV) teaches that loving God and loving others are inseparable. The New Commandment (John 13:34–35, KJV) goes even deeper, calling us to love one another as Christ has loved us. In the biker community, where loyalty, respect, and brotherhood run deep. It is this Christlike love that sets us apart. It is how people know we truly belong to Jesus.

When Jesus said, “Follow me, and I will make you fishers of men” (Matt. 4:19, KJV), He showed that discipleship begins in relationship. We follow Him, are changed by Him, and join His mission. As Putman and Harrington say, a disciple is someone “following Christ (head), being changed by Christ (heart), and committed to the mission of Christ (hands).”[17]

Ephesians 4:11–16 reminds us that pastors are called to equip the saints to do the work of ministry. Acts 2:42–47 shows the early church living out discipleship in community through worship, teaching, fellowship, and outreach.[18]

At Rally Point Biker Church, our mission field extends to riders, their families, shop employees, and recovery communities, many of whom have been hurt or overlooked by traditional churches. Our calling is to meet people where they are and guide them in spiritual growth through three core principles: Biblical Authority, living faithfully according to God’s Word; Relational Discipleship, growing together in authentic love and community; and Missional Living, actively reaching others for Christ. These principles embody the vision of Rally Point Biker Church: to be a place where riders encounter Christ, mature in their faith, and ride together in mission for His glory.

Best Practices and Plan for Developing Disciples in a Biker Church

Discipleship in a biker church thrives in the context of real relationships rather than formal classrooms. Authenticity, loyalty, and shared experience are central values in biker culture, so the best practice is to build discipleship around those same values. Small groups are not an add-on; they are the church. These groups meet in garages, diners, and homes, where the Bible is opened, stories are shared, and prayer is offered.

Best Practices

Best practices for discipleship at Rally Point Biker Church emphasize relational, practical, and authentic approaches. First, keep it relational by fostering brotherhood and sisterhood in Christ, encouraging riders to care for one another both on and off the road. Second, keep it simple by using Scripture as the core curriculum, supported by reproducible tools such as Discipleship Essentials by Gary Ogden.[19] Third, empower lay leaders by raising individuals from within small groups who model Christlike character and lead through service. Fourth, stay missional by treating every ride, outreach, and service project as a disciple-making opportunity. Finally, model authenticity by being transparent about struggles and victories, since bikers value realness over polish.

Plan for Implementation

Discipleship in a biker church is strengthened through intentional structures and practices. First, establish small groups that meet consistently in garages, diners, or homes, places where riders naturally gather. Next, train and mentor group leaders in practical disciple-making and spiritual care, equipping them to guide others effectively. Integrate mission by connecting small groups with community outreach rides and service projects, ensuring that faith is expressed actively in the world. Celebrate growth by recognizing baptisms, testimonies, and leadership milestones as tangible markers of spiritual maturity. Finally, evaluate and adjust regularly, reviewing group health, leadership development, and community impact to ensure discipleship remains vibrant, effective, and aligned with Christ’s mission.

Conclusion

In the end, Bonhoeffer’s call to costly discipleship finds fresh expression in the biking community through authentic relationships, faithful obedience, and mission-minded living. Discipleship is not confined to church walls but lived out on the open road—in garages, coffee shops, and ride routes where Christ’s presence is made real among His followers. The plan for disciple-making at Rally Point Biker Church centers on building strong small-group communities, empowering lay leaders, and integrating service with spiritual growth. As riders “ride with Christ, live with purpose, and make disciples along the way,” they embody Bonhoeffer’s vision of faith in motion, disciples who not only believe, but follow, obey, and reflect the transforming power of Jesus Christ to a watching world.

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[1] Dietrich Bonhoeffer, Discipleship, ed. Martin Kuske et al., trans. Barbara Green and Reinhard Krauss, vol. 4, Dietrich Bonhoeffer Works (Minneapolis, MN: Fortress Press, 2003), 57.

[2] Ibid, 57.

[3] Ibid, 63-64.

[4] Ibid, 59.

[5] Ibid, 58-59.

[6] Bonhoeffer, Discipleship, 58.

[7] Ibid, 61-62.

[8] Ibid, 68.

[9] Ibid, 59, 66.

[10] Ibid, 73, 76.

[11] Ibid, 57-59.

[12] Bonhoeffer, Discipleship, 63-64.

[13] Jim Putman, Bobby Harrington, and Robert E. Coleman, DiscipleShift: Five Steps that Help Your Church to Make Disciples Who Make Disciples, (Grand Rapids: MI: Zondervan Reflective, 2013), 51.

[14] Bonhoeffer, Discipleship, 76.

[15] Dave Earley and Rod Dempsey. Disciple Making Is . . .: How to Live the Great Commission with Passion and Confidence, (Brentwood: B&H Academics, 2013), 40.

[16] Earley and Dempsey, Disciple Making Is . . ., 22.

[17] Putman, Harrington, and Coleman, DiscipleShift, 51.

[18] Earley and Dempsey, Disciple Making Is . . ., 41.

[19] Greg Ogden. Discipleship Essentials: A Guide to Building Your Life in Christ, Expanded Ed. (Downers Grove, IL: Intervarsity Press, 2007).

Bibliography

Putman, Jim, Harrington, Bobby, and Coleman, Robert E. DiscipleShift: Five Steps that Help Your Church to Make Disciples Who Make Disciples. Grand Rapids: MI: Zondervan Reflective, 2013. 

Bonhoeffer, Dietrich. Discipleship. Minneapolis, MN: First Fortress Press, 2003.

Earley, Dave and Dempsey, Rod. Discipleship Making Is . . .: How to Live the Great Commission with Passion and Confidence. Brentwood: B&H Academics, 2013.

Ogden, Greg, 2007. Discipleship Essentials: A Guide to Building Your Life in Christ, Expanded Ed. Downers Grove, IL: Intervarsity Press.

Earley, Dave and Dempsey, Rod. Spiritual Formation Is . . .: How to Live the Great Commission with Passion and Confidence. Brentwood: B&H Academics, 2018.

By: Pastor Joe Moore, Liberty University Theological Seminary Student

Introduction

From the earliest chapters of the Gospels, Jesus invites individuals into follow Him on a transformative journey that is not instantaneous but progressive (Matthew 4:19, King James Version). After more than three years of following Christ, the lives of the disciples had transformed to the point that they were entrusted carrying out the mission of taking the Good News to all the world (Matt. 28:19-20, KJV). This research will focus on the stages the disciples of both yesterday and today must go through, how these stages affect the spheres of their lives, where I am personally in this disciple development process, as well as the areas I need improvement, and finally, what it means to submit to Christ.

The Five Stages of Discipleship

            Dempsey and Earley describe the key to discipleship as every “disciple realizing their potential is trusting God and taking the next step of faith and obedience.”[1] Dietrich Bonhoeffer says the steps of following Christ is more than a spoken confession of faith in Christ, but is an obedient deed.[2] Bonhoeffer further states that discipleship is “a commitment solely to the person of Jesus Christ.”[3] This section will focus on the Five Stages of Discipleship described by Putman and Harrington[4] that begins with the realization that without Christ, all are dead in their trespasses and sin. Upon answering the call to follow Christ, the disciple becomes a spiritual babe, grows into a child, then progresses to a young adult, and culminates with becoming an adult. It is the responsibility of the disciple to identify where people are in these stages to help them get where they need to be.[5]

Stage 1: Spiritually Dead

This level is best described as an exploratory stage. Until a person makes the conscious decision to follow Christ, the Apostle Paul describes them as those “who are dead in trespasses and sins” (Ephesians 2:1, King James Bible). Putman and Harrington refer to this as the pre-conversion discipleship phase.[6] Greg Ogden states, “Just because Jesus focused on a few doesn’t mean He lost focus on the multitude.”[7] In fact Jesus’ purpose in coming was to “seek and to save that which was lost” (Luk. 19:10, KJV). His purpose in discipling His disciples is reflects this in His final command to, “Go into all the world and preach the Gospel to every creature” (Mark. 16:15, KJV). Peter reinforces this by stating that the Lord is “not willing that any should perish, but that all should come to repentance” (II Peter. 3:9, KJV).

It is in the stage that those who are dead in the trespasses and sins “act according to their dead nature.”[8] Putman and Harrington state that it is in this stage “they need love through honest friendships and relationships with believers. We often preach our best sermons with our lives and not our words”[9] The great news is, a person in this stage “can be born again (John. 3:3-5).”[10]

Stage 2: Infants

This is the stage where those who were dead in trespasses and sins make a commitment to follow Christ. Putman and Harrington describe those in this stage as those who “have made a decision to follow Christ, but that’s about as far as they have gotten.”[11] I Peter 2:2-3 describes these as “new-born babes” (KJV). As babes, those in this stage are needy and require a lot of attention. Discipling babes requires a lot of patience and an understanding that a lot of mistakes will be made.[12] Putman and Harrinton state “eventually they will learn to feed themselves, but at this point, they don’t really know how.”[13] They conclude this stage by stating “they need the truths of the Christian faith taught and modeled for them.”[14]

Stage 3: Children

The next spiritual stage of growth is becoming children. John says, “My little children, these things write I unto you . . .” (I John 2:1, KJV). In referring to these believers in Ephesus, John refers to them as children. This maybe a term of endearment, recognizing they are part of the family of God, but could also addresses where they are in the discipleship development stage. In this stage, they are learning to feed themselves and are learning to speak the believer’s language.[15] However, they have not figured out that ministry is not about them. Putman and Harrington state, “Children still need care and guidance from their parents.”[16] In this stage, the authors state, “they need teaching about who they are in Christ, how to have close relationships with other believers, and what to expect (and not expect) from Christians.”[17]

Stage 4: Young Adults

Putman and Harrington state that those in this stage are, “making a shift from being self-centered to being Christ-centered.”[18] At this stage they are becoming doers of the Word, not just hearers (James 1:2, KJV). They are eager and find joy in serving God.[19] For those in this stage, Putman and Harrington state, “they need a place where they can learn how to serve . . . They need deep relationships with people who will both encourage them and hold them accountable.[20] This is also the stage where the transformation process is taking shape in their lives (Rom. 12:1, 2, KJV).

Stage 5: Parents

For this stage, Putman and Harrington chose to use the term parent over adult to emphasis the need for spiritual reproduction.[21] These are mature Christians that are able to teach others and are steeped in the Word of God.[22] Spiritual parents are not perfect, but they do reflect maturity and readiness to carry out the Great Commission. Putman and Harrington said, “They are feeding themselves God’s Word so that they can feed others.[23]

The Four Spheres of Discipleship

            Though discipleship unfolds in stages, it touches every area of our lives. Putman and Harington describe growing into disciples “involves four main spheres of life . . . since people grow at different speeds, we should take care to disciple them in a way that is appropriate to their level of spiritual maturity.”[24] The four spheres encompass our relationship with God, with our families, with other believers, and with the lost, and highlight that Christ’s Lordship must be central.

Relationship With God

The first and most important sphere is our relationship with God. Bonhoeffer said, “the call to discipleship is a commitment solely to the person of Jesus Christ.[25] Now that the believer is “in Christ Jesus” (Rom. 8:1, KJV), according to Earley and Dempsey, “they are to be transformed by the renewing of their minds.”[26]  Believers are to be in a transformational stage where they are learning daily to look less like themselves and look more like Jesus. This sphere is essential to grasp the other spheres.

Relationship with Other Believers

Acts 2:42-47 describe how the believers lived out the four pillars of faith: teaching, fellowship, breaking of Bread, and prayer. Living in community or doing life with other believers “strengthens the relationship with have with God by being in a relationship with other believers . . . as we walk with God, we learn to love our brothers and sisters in Christ.[27]

Relationship with Family

            Discipleship extends into the home. Paul’s instructions in Ephesians 5:22–6:4 show that marriage and parenting are places where the gospel is lived out. Learning to live in Christian community and learning the Christian language should naturally bleed over to the home. After all, as Putman and Harrington state, “the best place to make disciples is in your family.”[28]

Relationship with the World

Though we are called not to love the world, nor the things of the world, we are called to live in the world, to be a light to the world (I John 2:15-17, KJV). How we act at work, at sporting events, in the grocery store, at the gas station reflects our relationship with Christ. Putman and Harrington state, “our relationship with Jesus necessarily affects how we live and work in the world.[29]  

My Current Stage of Discipleship

            I most closely identify with being an Adult/Parent in my current stage. Though age is not the determinate factor by any means, I am 62 years old, have been in a relationship with Christ since I was six years old, surrendered to the call preach after 14 years of active military service, and now 30 years into ministry. I have mentored 7 men of over my 30 years pastoring that have answered the call to preach and are now making disciples themselves.

Two years ago, I planted a church for the motorcycle community. This has been both rewarding and challenging. Rewarding in the fact that I have people I am mentoring at every stage of their relationship to Christ. This has also proven to be a challenge as I have very few people capable of mentoring others themselves. So, the burden to disciple rests squarely on me.

Spheres of Life Needing Submission to Christ

I believe one of my spheres of life is my relationships with other believers. The older I get, the less patience I have. It is frustrating to disciple people, only to see them begin to regress in the spiritual stage they are in. Sometimes the shear amount of work to do and lack of laborers to help in the harvest weighs heavy on me. Of course, this frustration also bleeds over to my relationships in the home. Altogether, the work of making disciples can be so overwhelming that it cuts into my relationship with God. Reminds me of Eleazar, who was fighting for his king, right where he was supposed to be, fighting when everybody else ran off, but he was giving it everything he had. Although he was where he was supposed to be and doing what he was supposed to do, “his hands got weary” (II Sam. 23:10). In short, getting weary can affect every sphere of submission to Christ.

Submission to Christ: A Theological Perspective

            Submission to Christ, from a theological perspective, is both the foundation and the ongoing posture of discipleship. The Gospels show us that Christ’s invitation to “follow Me” (Matt. 4:19, KJV) is not merely a call to observe His teaching but to enter into a lifelong process of transformation. Submission is not a one-time act but a progressive journey of surrender, as seen in the disciples’ own lives. For more than three years, they walked with Jesus, learning obedience through both their failures and growth, until finally they were entrusted with the mission to carry the Gospel to all nations (Matt. 28:19–20, KJV). Theologically, this points to the reality that discipleship requires both recognition of Christ’s Lordship and an active yielding of one’s will, desires, and ambitions to Him. Bonhoeffer rightly insists that discipleship is not simply confession but obedience—the willingness to give up autonomy and embrace Christ’s authority in every sphere of life.

True submission means aligning one’s entire being under the reign of Christ, allowing His Spirit to guide the process of sanctification. As Putman and Harrington describe through the stages of discipleship, believers must move from spiritual infancy to maturity, learning at each stage to submit more deeply to Christ’s Word and will. Likewise, submission touches every sphere of life: our relationship with God, our fellowship with believers, our families, and our witness to the world. Theologically, submission is inseparable from transformation (Rom. 12:1–2, KJV); it requires dying daily to self (Luke 9:23, KJV) so that the life of Christ may be fully formed within us. To submit to Christ, then, is to embrace His call to discipleship as the central organizing reality of life, trusting that obedience, even when it is difficult, leads to greater intimacy with Him and effectiveness in carrying out His mission.

Conclusion

In conclusion, discipleship is a progressive journey of transformation that requires intentional submission to Christ in every stage and sphere of life. From spiritual death to becoming a spiritual parent, the process of growth involves both God’s grace and our active obedience to His call. The stages described by Putman and Harrington remind us that discipleship is not instantaneous but marked by continual steps of faith, learning, and service. Likewise, the four spheres emphasize that following Christ is not limited to personal devotion but extends into our families, relationships with believers, and witness to the world. True discipleship is about faithfully abiding in Christ, allowing His life to flow through me so that I may continue to make disciples who, in turn, will make disciples.

Bibliography

Jim Putman, Harrington, Bobby, and Coleman, Robert E., 2013.  DiscipleShift: Five Steps that

Help Your Church to Make Disciples Who Make Disciples. Grand Rapids: Zondervan

Reflective, 55-75.

Earley, Dave and Dempsey, Rod, 2018. Spiritual Formation Is . . .: How to Grow in Jesus with Passion and Confidence. Brentwood: B&H Academic, 84.

Earley, Dave and Dempsey, Rod, 2013. Discipleship Making Is . . .: How to Live the Great

Commission with Passion and Confidence. Brentwood: B&H Academics, 58.

Bonhoeffer, Dietrich, 2003. Discipleship. Minneapolis, MN: First Fortress Press, 45.

Ogden, Greg, 2007. Discipleship Essentials: A Guide to Building Your Life in Christ, Expanded

Ed. Downers Grove, IL: Intervarsity Press, 20.

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[1] Dave Earley and Rod Dempsey. Discipleship Making Is . . .: How to Live the Great Commission with Passion and Confidence, (Brentwood: B&H Academics, 2013), 58.

[2] Dietrich Bonhoeffer. Discipleship, (Minneapolis, MN: First Fortress Press, 2003), 45.

[3] Ibid, 59.

[4] Jim Putman, Bobby Harrington, and Robert E. Coleman. DiscipleShift, Five Steps that Help Your Church Make Disciples that Make Disciples, (Grand Rapids, MI: Zondervan Reflective, 2013), 55-75.

[5] Putman, Harrington, and Coleman. DiscipleShift, 55.

[6] Ibid, 63.

[7] Greg Ogden. Discipleship Essentials: A Guide to Building Your Life in Christ, Expanded Ed. (Downers Grove, IL: Intervarsity Press, 2007), 20.

[8] Putman, Harrington, and Coleman. DiscipleShift, 61.

[9] Ibid, 62.

[10] Ibid, 62-63.

[11] Putman, Harrington, and Coleman. DiscipleShift, 63.

[12] Ibid, 64.

[13] Ibid, 64.

[14] Ibid, 65.

[15] Ibid, 65.

[16] Ibid, 65.

[17] Putman, Harrington, and Coleman. DiscipleShift, 67.

[18] Ibid, 67.

[19] Ibid, 68.

[20] Ibid, 69.

[21] Ibid, 69.

[22] Ibid, 69.

[23] Ibid, 70.

[24] Putman, Harrington, and Coleman. DiscipleShift, 78.

[25] Bonhoeffer. Discipleship, 48.

[26] Dave Earley and Rod Dempsey, Spiritual Formation Is . . .: How to Grow in Jesus with Passion and Confidence, (Brentwood, TN: B&H Academics, 2018), 51.

[27] Putman, Harrington, and Coleman. DiscipleShift, 87.

[28] Putman, Harrington, and Coleman. DiscipleShift, 88.

[29] Ibid, 89.

By: Pastor Joe Moore, Liberty University Theological Seminary Student

Introduction

Spiritual formation lies at the very heart of Christian discipleship. To be a disciple of Jesus is not merely to follow His teachings externally, but to be inwardly transformed into His likeness (Romans 12:2, King James Version). The New Testament emphasizes that discipleship with believing in Christ and then being conformed to His image (Rom. 8:29, KJV). According to Putman and Harrington, thisis the process by which the Holy Spirit shapes the mind (head), transforms the heart, and gives the believer purpose (hands),[1] so that one may love God, love one another, and love one’s neighbor more fully. To support this process, this paper will examine the relationship between spiritual formation and discipleship, outline the three areas of spiritual growth, discuss the role of the Holy Spirit in the process, reflect on a personal growth assessment, and conclude with specific habits and disciplines for continued development.

Relationship Between Spiritual Formation and Discipleship

            Dempsey and Earley describe spiritual formation (and the goal) as, “the process of transformation that occurs as a believer becomes more and more like Jesus.”[2] In another writing, regarding discipleship, the same authors state, “in every phase of our existence – salvation, spiritual growth, service, suffering, and bearing fruit – God has created us to bring Him glory.”[3] They also define discipleships as, “abandoning the world and following Jesus.”[4] At its core, discipleship requires that a believer deny self, take up the cross, and follow Christ (Luke 9:23, KJV). However, this “following Jesus” is not accomplished simply by external conformity, but by inward transformation. Spiritual formation is what Earley and Dempsey said enables us to “gaze into the face of Jesus so we may be transformed to think, act, feel, and look more like him.”[5] Therefore, spiritual formation is the inner work that makes discipleship possible.

Kevin VanHoozer describes the steps required for Christians, who on the outside look normal, yet are dysfunctional in that they are not conforming to the image of Christs, can begin to grow in His likeness.[6]  True discipleship integrates the believers inwardly renewed by the Spirit and outwardly living as followers of Christ. In this way, spiritual formation fuels discipleship, while discipleship provides the context and purpose for spiritual formation.

Overview of the Three Areas of Spiritual Formation

According to Earley and Dempsey, “we are to love God totally with all our mind, soul, body, spirit, and to the full capacity of our strength.”[7] In other words, spiritual formation touches the whole person (as chapter 6 is aptly titled).[8] Together, these dimensions reflect the biblical command to love the Lord with all one’s heart, soul, mind, and strength (Mark 12:30, KJV).

Spiritual Growth of the Mind

The mind shapes how Christians perceive reality, interpret Scripture, and discern truth from error. Putman and Harrington state, “the invitation to follow Him, speaks to us at a head level.”[9] That means making a voluntary, mental decision to forsake all and follow Jesus. They further state, “when people make a decision to follow Jesus, at some level they must first know and accept who he is, even if they don’t fully grasp all that will be required of them as a disciple.”[10]

Developing a Christian worldview will enable the believer to, “set your affections on things above, not on the things on the earth” (Col. 3:2, KJV). Earley and Dempsey state, “following Christ means realigning your thinking away from the things of the earth and focusing on eternal values.”[11] Learning to think biblically will foster practices that feed the mind. Earley and Dempsey would classify this as the Upward Disciplines: taking in the Word of Christ, prayer, journaling, fasting, stillness. include systematic study of Scripture, theological reflection, and memorization of key passages.[12] By filling the mind with truth, the believer resists conformity to the world and cultivates the wisdom necessary for faithful discipleship.

Spiritual Growth of the Heart

The heart represents the seat of desires, emotions, and affections. Spiritual growth in the heart means aligning one’s loves with God’s love. Putman, et.al., state, “there must be a process of transformation in which a work takes place in our heart and affections.”[13] They further state that to grow in Christ, believers must respond the call of Christ and allow him to “unmake them and then remake them into His image.[14] Bob Smietana wrote, “The goal is to make disciples who become more Christlike, who act and love as Christ did.”[15]

This process of transformation allows faith to work through love (Gal. 5:6). Earley and Demsey state that the way to walk in daily transformation is by practicing the Inward Practices such as doing life together, being part of healthy small group, accountability, learning to love one another, and practice in the private places.[16] These disciplines heal wounds, reflect the love of Christ, and provide a sense of community in which to grow in Christ-likeness.

Spiritual Growth of the Will

The will concerns choices and obedience. Jesus’ prayer in Gethsemane, “Not my will, but yours be done” (Luke 22:42, KJV), exemplifies the surrender of the human will to God’s purposes. Earley and Dempsey well said, “this is a partnership where God does his part and we do ours.”[17] Putman and Harrington call this our “call to action,” to be the “hands of Jesus.”[18]

Earley and Dempsey refer to this as the Outward Disciplines, which include praying for saved and unsaved, being a light, sharing the Good News, loving the least and loving your enemies.[19] Through these practices, the believer learns to yield control, embrace humility, and walk consistently in obedience to God’s Word.

The Role of The Holy Spirit in Spiritual Formation

            The Holy Spirit is the agent of spiritual formation. While habits and disciplines provide structure, it is ultimately the Spirit who transforms hearts and minds. Jesus promised that the Spirit would guide believers into all truth (John 16:13, KJV), convict of sin (John 16:8, KJV), and empower obedience (Acts 1:8, KJV). Earley and Dempsey state, “through the power of the Holy Spirit we now have the power to make the right choice in Christ.”[20] Allowing the Holy Spirit to work within equips the believer to live faithfully, even in the face of adversity or the adversary.

Because of the Holy Spirit living within, believers have the “power to say no to the flesh” and are “obligated to be who we are, not who we used to be (Earley and Dempsey, 2018).”[21] They further state that “by submitting to him, we allow him, not the flesh, to call the shots.”[22] They go on to say, “the spirit dominated life is available in Christ. But it must be chosen.”[23] Without reliance on the Spirit, spiritual formation becomes self-reliant moralism rather than true transformation.

Personal Growth Assessment Reflection

            The personal growth assessment highlighted both my spiritual strengths and weaknesses. My strengths lie primarily in both my commitment to Scripture and to serving others. I find consistent growth in the mindset, as I regularly study, read, and reflect on biblical truth. I also value opportunities to help others and contribute to the mission of the church.

However, my weaker points involve the disciplines of prayer and alone time with God. My spiritual life often becomes overwhelmed by activity, sometimes at the expense of intimacy with God alone. The intensity of life can crowd out practices that nurture the heart, leaving prayer inconsistent. Recognizing this, I realize the need to focus more on the habits of the heart that cultivate a relational dependence on God.

Developing Habits and Disciplines for Growth

            To grow holistically, I must be intentional in cultivating new habits that strengthen weak areas while reinforcing existing strengths. To develop better habits of my mind, I need to stay committed to memorizing key Scriptures, maintain a daily journal, engage with others who are well-versed in the Scriptures. To better develop the habits of my heart, I know I need a crave out time to have a consistent prayer life, intentionally remember and recall the goodness of God in my life, and I need to learn to love others more. To strengthen habits of will in my life, I need to fast on a consistent basis and invite others to hold me accountable.  

Conclusion

Spiritual formation and discipleship are inseparable realities of the Christian life. Discipleship calls believers to follow Jesus, while spiritual formation ensures they are transformed into His likeness from within. Growth in mind, heart, and will reflects the wholeness of the gospel and the total surrender God desires from His people.

While disciplines create pathways for growth, only the Holy Spirit can bring about lasting transformation. My own reflection highlights the need for greater balance, particularly in prayer and intimacy with God. By adopting intentional habits of the mind, heart, and will, I hope to move forward in loving God, loving others, and walking faithfully as a disciple of Christ.

Bibliography

Jim Putman, Harrington, Bobby, and Coleman, Robert E. DiscipleShift: Five Steps that Help

Your Church to Make Disciples Who Make Disciples. Grand Rapids: Zondervan Reflective, 2013), 46-51.

Earley, Dave and Dempsey, Rod. Spiritual Formation Is . . .: How to Grow in Jesus with Passion and Confidence. Brentwood: B&H Academic, 2018, 6, 7, 51, 72, 77, 83, 84.

Earley, Dave and Dempsey, Rod. Discipleship Making Is . . .: How to Live the Great

Commission with Passion and Confidence. Brentwood: B&H Academics, 2013, 15, 22.

Vanhoozer, Kevin J. Putting on Christ: Spiritual Formation and the Drama of Discipleship.

Journal of Spiritual Formation and Soul Care. 8, no. 2 (2015): 147–71. https://doi.org/10.1177/193979091500800203.

Smietana, Bob. Show Me the Way: What It Takes to Make Disciples. Insights: Discipleship

&Evangelism, 2016. https://research.lifeway.com/2016/06/09/show-me-the-way-why-churches-arent-making-disciples.

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[1] Jim Putman, Bobby Harrington, and Robert E. Coleman, DiscipleShift: Five Steps that Help Your Church to Make Disciples Who Make Disciples, (Grand Rapids: MI: Zondervan Reflective, 2013), 46-50.

[2] Dave Earley and Rod Dempsey. Spiritual Formation Is . . .: How to Grow in Jesus with Passion and Confidence, (Brentwood: B&H Academic, 2018), 6, 7.

[3] Dave Earley and Rod Dempsey. Discipleship Making Is . . .: How to Live the Great Commission with Passion and Confidence, (Brentwood: B&H Academics, 2013), 15.

[4] Ibid, 22.

[5] Earley and Dempsey, Spiritual Formation Is . . ., 7.

[6] Vanhoozer, Kevin J. Putting on Christ: Spiritual Formation and the Drama of Discipleship.

(Journal of Spiritual Formation and Soul Care. 8, no. 2, 2015), 147–71. https://doi.org/10.1177/193979091500800203.

[7] Earley and Dempsey, Spiritual Formation Is . . ., 51.

[8] Ibid, 47.

[9] Putman, Harrington, and Coleman. DiscipleShift, 47.

[10] Ibid, 47.

[11] Earley and Dempsey, Spiritual Formation Is . . ., 51.

[12] Ibid, 84.

[13] Putman, Harrington, and Coleman. DiscipleShift, 48.

[14] Putman, Harrington, and Coleman. DiscipleShift, 48.

[15] Bob Smietana, Show Me the Way: What It Takes to Make Disciples. (Insights: Discipleship & Evangelism, 2016). https://research.lifeway.com/2016/06/09/show-me-the-way-why-churches-arent-making-disciples.

[16]Earley and Dempsey, Spiritual Formation Is . . ., 84.

[17] Ibid, 83.

[18] Putman, Harrington, and Coleman. DiscipleShift, 51.

[19] Earley and Dempsey, Spiritual Formation Is . . ., 84.  

[20] Earley and Dempsey, Spiritual Formation Is . . ., 72.   

[21] Ibid, 77.

[22] Ibid, 77.

[23] Ibid, 77.

By: Pastor Joe Moore, Liberty University Theological Seminary Student

Abstract

In our data-driven world, it’s easy to get lost in the numbers and forget the spiritual significance of our work. However, the Bible reminds us that every task, no matter how small, holds importance in God’s eyes. This report discusses the application of biblical principles in data analysis, focusing on diligence, integrity, and a holistic understanding. Through examining relevant verses like Proverbs 3:5-6 and James 1:5, as well as understanding data analysis in a biblical context, it becomes clear that aligning our practices with God’s wisdom leads to more meaningful and impactful analysis. Finally, the report highlights the importance of integrating biblical truth into decision-making processes which uphold the values of honesty, integrity, and accountability. By trusting and relying on the Lord in our data analysis endeavors, we fulfill a higher purpose and honor His guidance in all that we do.

Data Analysis and the Bible

Data analysis involves gathering information, discerning patterns, and drawing conclusions to inform actions (Camm, J., et al., 2022). Similarly, Philippians 1:9-10 states, “And this I pray, that your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ” (King James Version, 1982). These verses highlight the importance of gathering wisdom and understanding, discerning God’s guidance in the complexities of life, and drawing conclusions that align with His will. Essentially, the spiritual aspect of discernment and decision-making parallels the analytical process of data analysis.  

Bible Verses and Their Application

            Proverbs 3:5-6 advises, “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (King James Version, 1982). These verses speak directly to the foundational principles of data analysis. They remind us to approach our work with humility, understanding our limitations and relying on God’s wisdom. In the fast-paced world of data, where trends and algorithms constantly evolve, this verse serves as a guiding light, urging us to anchor our analyses in the unwavering truth of God’s Word.

            Another pertinent verse is James 1:5, which states, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (King James Version, 1982). Data analysis often requires navigating complex datasets and making critical decisions based on limited information (Camm, J., et al., 2022). In such moments, the wisdom of God becomes essential. By seeking His wisdom and direction, we can approach our analyses with perspicuity and enlightenment, ensuring that our conclusions align with His truth.

Data Analysis in Biblical Context

            The concept of data analysis, though not directly mentioned in the Bible, can be understood through the lens of biblical principles such as diligence, accuracy, and integrity. In biblical times, individuals were called to meticulously record and interpret information, whether in the form of genealogies, census data, or historical accounts. Chris Harrison, a computer science graduate from Carnegie Mellon University, stated, “There’s a high degree of continuity between the Old and New Testament, a huge amount of flow between the two volumes in terms of characters, metaphors, themes” (Kean, S., 2009). Just as the scribes of old were entrusted with preserving the accuracy of Scripture, modern data analysts have a similar responsibility to uphold the integrity of their analyses.

            Moreover, the Bible itself can be viewed as a treasure trove of data, containing timeless truths and insights waiting to be discovered through systematic study and interpretation. A study conducted on the componential analysis of biblical names states, “Once the basic meanings of the Divine Names are identified, they will be compared to those used in the literature (i.e. sacred texts) of the Heavenly Religions” (Elewa, A., 2020). Just as the purpose of data analysis is to gain meaningful insights into patterns and trends, biblical exegesis seeks to uncover deeper layers of meaning and significance. In both cases, the goal is to shed light on the complexities of the world around us.

Importance of Applying Biblical Truths

            A group of analysts from Korea stated in their study that “the goals and expressive approaches are decided depending on the unique characteristics of the Bible text” (Kim, H., et al., 2013). Understanding those unique characteristics and applying biblical truth in decision-making processes, both personal and professionally, enables us to recognize God’s sovereignty and direction in our lives. In data analysis, where there is a tendency to prioritize expediency over integrity, integrating biblical principles fosters a culture of honesty, accountability, and transparency. By aligning practices with the values taught in scripture, individuals ensure the accuracy and reliability of their analyses while honoring God in their work. Ultimately, by acknowledging the Lord in their work, individuals fulfill a higher calling and contribute to the pursuit of truth and righteousness in all aspects of life.

References

Kim, H., & Park, J.W. (2013). Case analysis of Bible visualization based on text data traits – Focused on content, structure, quotation of text – Korean Science Institute, 13(8), 82 –92. https://doi.org/10.5392/JKCA.2013.13.08.083

Kean, S. (2009). Rereading the Bible in a Computer Age: Social networking and data analysis programs let computer scientists see the Bible in a whole new way. Search., 20(1), 18–19. https://doi.org/10.3200/SRCH.20.1.18-19

Elewa, A. (2020). Componential analysis of the divine names in scripture translation. Asia Pacific Translation and Intercultural Studies, 7(1), 39-51. https://doi.org/10.1080/23306343.2020.1718847

Camm, J., Fry, M., Cochran, J., & Ohlmann, J. (2022). Data Visualization: Exploring and Explaining with Data. Cengage. https://ng.cengage.com/static/nb/ui/evo/index.html?deploymentId=604840245608103101

King James Bible (1982). Cambridge University Press (Philippians 1:9-10; Proverbs 3:5-6, James 1:5)