The Role of Discipleship in the Church’s Gathered and Dispersed Life: Insights into Whole Life Equipping from Moses and Joshua
“Christianity without discipleship is always Christianity without Christ.”
Dietrich Bonhoeffer (1995, p. 59).
The term "discipleship" remains broad, necessitating a more precise explanation for this article. Thus, the discipleship process can be delineated into three distinct stages. The process starts with trainers, who are responsible for training the equippers. These trainers represent the most advanced group within the discipleship hierarchy (Apostle Paul-like or senior pastors, theology professors in our modern-day context). The second stage consists of the equippers, who, in turn, equip the disciplers (Timothy or associate pastors, elders, and key leaders in church). Finally, the third and most fundamental group comprises the disciplers, who directly engage in discipling new disciples (Youth leaders, cell group leaders, etc). This tripartite process—trainers, equippers, and disciplers—collectively embodies the discipleship process. The article specifically focuses on the second stage: the equippers who are equipping disciples.
Introduction
Jesus’ central message is the good news that the Kingdom of God is right here and within our grasp. What is that message? It means that people of all nations are invited to come under Christ's sovereign rule and reign in their lives, all of it! If this is true then how can that be practiced? After Jesus’ resurrection and before His ascension, He appears to the Disciples (who will become founders of His Church) and gives a final command; authorizing and commissioning them to go and make disciples of all nations (Matt. 28:16-20). Discipleship is the key strategy of Jesus’ expansion of the Kingdom of God. Therefore, discipleship should be the primary task of the church as authorized and commissioned by Jesus to bring his rule and reign here on earth.
For too long, the Church has had the practice of waiting for people to come to church to be equipped. The time is ripe for the Church to go and equip rather than wait for people to come. Discipleship can no longer be confined to the four walls of the church. It is not just in the gathered but also the scattered life of the church where discipleship needs to be practiced. Therefore, it can no longer just be about Sunday gatherings and a few other church gatherings, but should be inclusive from Monday to Saturday – be it at homes, coffee shops, or workplaces. The Great Commission (Matt. 28:16-20) is to be carried out to all ἔθνη (ethnē), which can be translated as race, a nation, and people groups. Today, it is in the marketplace where one can find a huge diversity of people from different nations and ethnic backgrounds. The marketplace is a space both virtual and physical where most people, including Christians, spend a significant portion of their lives. A space where we engage in work, entertainment, conduct business, interactions, negotiations, deals, and decisions that affect our lives and the lives of others. Discipleship practice in everyday life activities is imperative. To that end, this article will have three sections:
1. Highlight the current state of discipleship.
2. Elaborate on what the experts have proposed to tackle discipleship challenges.
3. Explore discipleship principles, drawing lessons from Moses-Joshua’s relationship to further enrich discipleship solutions.
The State of Discipleship in the Church Today: Primary or Ancillary?
The importance of discipleship cannot be overlooked as one reads the Synoptic Gospels. The word “disciple” appears 269 times in the New Testament alone. Willard in his popular book, The Great Omission, writes about the importance of discipleship saying, “The New Testament is a book about disciples, by disciples, and for the disciples of Jesus Christ” (2006, p. 3). Similarly, for Bonhoeffer, discipleship is indispensable to Christianity. He writes, “Christianity without the living Christ is inevitably Christianity without discipleship, and Christianity without discipleship is always Christianity without Christ” (1995, p. 59). To think of Christianity without discipleship is Christianity without Christ. It cannot exist without disciple-making and equipping the disciplers is imperative.
Although its paramount importance is widely recognized, discipleship, as Willard notes, has always been treated as optional (2006, p. 4). It always remained ancillary and not primary for most churches. The COVID-19 pandemic altered life in many ways, from the most mundane to the most important tasks. It has created significant obstacles to the growth of discipleship in churches worldwide. While many churches have instituted online services and virtual small group meetings, many factors made it difficult to maintain and deepen discipleship relationships in this environment. The pandemic has disrupted daily life in numerous ways, including the loss of jobs, social isolation, and increased stress and anxiety. Studies have shown that the pandemic has led to increased rates of depression and anxiety (Mazza et al., 2020), which can make it challenging to engage in meaningful discipleship relationships. A more recent survey conducted by Barna gave a comparison of the effectiveness of discipleship and spiritual formation. Barna’s research showed that both discipleship and spiritual formation in the church had dipped dramatically between 2015 and 2023. In 2015, 87% of pastors said their church was at least somewhat effective at discipleship but that has dropped to 76% in 2023 (2023, para. 8).
The COVID-19 pandemic's effect on the spirituality of people has been immensely witnessed. American church membership decreased below 50% during the pandemic, reaching its lowest level in 80 years according to the survey conducted (Gallup 2021, para. 1). Despite the return to physical gatherings, the church continues to struggle to increase attendance. The Barna Group indicated that 37% of Christians in North America feel unqualified or ill-equipped to be part of a discipleship community, indicating a lack of confidence and competence. Furthermore, 24% of respondents reported that they were never suggested or asked to disciple others, and 22% had never even considered the concept of discipling (2022, para. 13-14).
In a more recent study conducted, the Barna group stated that two in five Christians (39%) are not currently engaged in discipleship at all and just one-third of Christians (33%) are categorized by Barna as a discipler, actively helping someone grow in faith and move closer to Christ. A staggering 67% of Christians remain unengaged in discipleship (2024, para. 1-2) These findings suggest that discipleship is not given much importance in North American churches, and many leaders do not feel competent or sense the need or urgency to equip disciplers of Christ.
Over the decades, the tendency in the church has been to limit the training of equippers and equipping disciplers to a few specialized individuals rather than all believers. It is often confined to those who have enrolled themselves in a theological institution or a few who are part of a church staff or other church leaders. It was rarely thought of as for the whole church. Willard bemoaned that disciples of Christ should not be reserved for "super Christians" and should not be seen as a "deluxe or heavy-duty model of the Christian—especially padded, textured, streamlined, and empowered for the fast lane on the straight and narrow way" (2006, p. 3). Ministry, including discipleship, has often been confined to clergy rather than embracing the priesthood of all believers, as found in Ephesians 4, which states that the leaders’ task is to equip all believers in the church for works of service (Stevens, 1985; Muthiah, 2009).
A major discipleship problem found in churches is when equipping is confined to structured curricula and programs. Hull (2006) warned against the mistake of turning into a curriculum that a disciple enrolls in and graduates from. The assessments are primarily based on participation rather than genuine spiritual growth, making the evaluation process one-sided. Similarly, Ogden identified four characteristics of discipling programs that do not genuinely equip:
1. Being information or knowledge-based: Programs operate on the assumption that if someone has more information, that information will automatically lead to transformation.
2. Prepared for the masses: Most programs are built around an individual or few and the rest come to a greater or lesser degree as passive recipients.
3. Characterized by regimentation and synchronization: Most programs do not take into account an individual's growth rate or the issues they are facing. Regimentation and synchronization are counterproductive to equipping as each individual is unique and requires a customized approach.
4. Anticipating low personal accountability: Programs often give the illusion of accountability. A closer examination will highlight that the focus is on completing the assigned curriculum rather than committing to life change (2016, p. 45-47).
This program approach treats equipping classes as a tool in the growth process rather than as equipping itself.
Another major roadblock to the discipleship process is relegating faith and spirituality to a private affair. In a highly individualized North American society, 56% of Christians feel their spiritual life is entirely private (Barna 2022, para. 3). Rah has lamented about the difficulty of understanding and living out the Gospel amongst North American believers because the church has become all too captive to, “a consumerist mindset that focuses attention on meeting needs, on personal growth, and on personal choice” (2009, p. 62). Privacy seems to be the natural habitat for faith formation in the increasingly individualized North American culture. One result of relegating faith and spirituality to a private affair is that discipleship is not made a condition of being a Christian and discipleship remains optional (Willard, 2006, p.4). Similarly, Ogden aptly pointed out that the idea of being accountable to other believers who keep us faithful to commitments and disciplines in our allegiance to Christ seems all too rare (2016, p. 32). The state of Christianity is that one can remain a Christian in the church and still not choose to be a disciple, let alone make disciples.
Arguably, the most prominent discipleship problem in churches is failing to understand to what end discipleship exists. Willard pointed out that the church has not given people a clear picture of what it means to be a disciple of Jesus (2006, p. 16). Similarly, Macgravan stated that the churches have often “lacked clarity about what Christian discipleship really entails" (1995, p. 9). Barrs further added Christian discipleship suffered from a lack of “clear and compelling vision" of what it actually involves (2018, p. 98). There seemed to be no clear vision or purpose as to what end equipping is done.
Fitch argues that discipleship is not just about individual growth, but about participating in God's mission to redeem the world. Discipleship according to Fitch is about, “being formed into the kind of people who embody and enact the reign of God in the world. We are called to participate in the mission of God, to make his kingdom visible and tangible in our neighborhoods and communities" (2016, p. 27). Similarly, Guder also understood that discipleship is not a goal in itself but a response to God's call to participate in God's mission. Guder writes, “discipleship is the formation of a people who embrace God's mission in and for the world" (1998, p. 85). Other scholars such as Vanhoozer (2019) and Wax (2018) present an eschatological purpose to discipleship. The ultimate aim of discipleship according to Vanhoozer is “a matter of preparing persons to live as citizens of the Gospel” (2019, p. 65).
The significance of discipleship is always partially realized and therefore always tends to remain ancillary and not primary to the functioning of the body of Christ. It often suffers from a lack of clear vision and purpose, resulting in a lack of urgency and making it easy to overlook. At best for many churches and Christian leaders, discipleship results in behavior modification or the acquisition of knowledge rather than transformation, character formation, and multiplication. Stevens aptly noted, “Happily, equipping the whole people of God is now a felt need for many pastors! But it is not a need easily satisfied” (1992, p. 10). To address these challenges and enhance discipleship practices, experts have proposed various solutions. Let’s explore some of these recommendations for improvement.
Experts’ View: What Needs to Happen in Discipleship
Though globally there are many proposed suggestions and solutions to the challenges for effective equipping, the literature reviewed is limited to the Western, especially the North American, context. This section contains nine significant points the author synthesized from the literature reviewed.
First, writing about a highly individualized society, especially in the context of equipping, Wright emphasizes the importance of the centrality of the Church as a community of followers who support and encourage one another in their journey of faith. He commented, "Discipleship (equipping- emphasis added) cannot be a solitary pursuit. It is in the community that we grow in our relationship with God and learn to love and serve others" (2010, p. 104). Similarly, Peppiatt reiterates that equipping is inherently relational, and further adds that one cannot grow as disciplers without being part of a community. Peppiat writes, “The only possible way of living out the Christian life is in relation to others. There is no such thing as a lone Christian because once we are in a relationship with God our identity becomes one of a person in relation to the whole people of God. We are related to the whole church” (2012, p. 108). It is through sharing life in the community and not in isolation that believers (equippers, disciplers, and disciples - emphasis added) live together in love and work together for the transformation of the world.
Second, there is a need for commitment to a particular local church. One of the greatest challenges plaguing North American churches for decades is the lack of commitment to any particular local church, hopping from one church to another, attending each Sunday depending on one’s mood and feeling. Joshua Harris (2004) in his book entitled, “Stop dating the church,” referred to those Christians who would not commit to any local church. Platt stated that North American Christians “date” the church for a variety of reasons because there is the assumption that we are to be independent, self-reliant, self-sufficient people, and the thought of mutual submission, accountability, and interdependence seems foreign, if not outright frightening (2013, p. 163). On the contrary, Platt aptly commented, “It is a privilege to be part of the church. To come to Christ is to become a member of his community. It is biblically, spiritually, and practically impossible to be a disciple of Christ apart from total devotion to a family of Christians” (2013, p. 173).
Thirdly, the need to renew a holistic approach to equipping needs to be realized. For too long, equipping has been confined to a spiritual need or an aspect of life. Peppiatt identifies that “Discipleship (equipping, parenthesis mine) cannot be reduced to individual spirituality; it must encompass all aspects of our lives and the wider world” (2012, p. 24). She emphasizes the importance of a holistic approach that addresses not only individual spiritual needs but also social and economic realities. Wright captures quite well a holistic approach stating, "The purpose of the Church is to be a community of disciples, formed by the gospel, empowered by the Spirit, following Jesus in obedience to his commission, and living as a sign of the coming kingdom of God" (2010, p. 58).
Fourth, intentional relationships are indispensable in equipping at any level. Several North American church experts agree that equipping is about intentional relationships, where we walk alongside one another and help each other grow in Christ (Hull, 2006, p. 55), yet it has often been missing. Ogden argues that effective equipping involves intentional relationships in which believers are equipped to disciple others who will follow Jesus Christ. He writes, "Discipleship (equipping- emphasis added) is not a program, but rather a personal relationship with Jesus Christ, which is cultivated through intentional relationships with other believers" (2012, p. 17). It is not a solo project, but a communal endeavor that requires both support and challenge from fellow travelers on the journey (Willard, 1998, p. 249), requiring each to be accountable to one another, challenge and share lives in meaningful ways (Chan, 2018, p. 53).
Fifth, the need to recover the priesthood of all believers is imperative. Reflecting on the North American context, the problem of the laity-clergy divide is recognized by several theologians, including Robert Coleman (2011) and Paul Stevens (2000). Coleman calls the distinction between the two “unnecessary” (p. 220) and Stevens went further and said even the word “laity” is unbiblical and should be abolished. Drawing from Ephesians 4, they opine that it is the whole church that is to be equipped for ministry, not a selected few. Writing about what the church should be focusing on then, Coleman says, “the place where soldiers come together to be strengthened, trained, and briefed in the art of warfare. The battle is not fought in the church. The battle is in the world, and church meetings are intended to prepare the church for the attack” (2011, p. 223). The entire church is to be equipped to participate in the expansion of the Kingdom of God.
Sixth, discipleship experts highlight the importance of spiritual disciplines for character formation to become Christlike. Willard argues that spiritual disciplines, such as prayer, fasting, and solitude, are essential for deepening one's relationship with God and becoming a transformative discipler and equipper. Willard writes, "Discipleship requires a sustained effort to cultivate spiritual practices that connect us to God and shape our hearts and minds in the image of Christ" (1998, p. 191). Ogden reiterates that spiritual disciplines help believers to cultivate a deeper relationship with Jesus Christ without which it would not be possible (2012, p. 108). Similarly, Volf argues that equipping is primarily about the formation of virtues, or habits of character, that enable us to live in ways that are pleasing to God and beneficial to others. Volf states, "Discipleship is about cultivating the virtues that enable us to embody the love, justice, and peace of God in our relationships and in the world" (1996, p. 92).
Seventh, experts have pointed out the need to have the DNA and culture of multiplying disciplers. Before the Fall, God’s original intent was that man, as created in the image of God, continue to steward what had been given, to subdue, have dominion, be fruitful, and multiply. Even after the Fall, with the coming of Christ, He redeemed, equipped, and commissioned His Disciples to multiply more disciples. Platt succinctly states, “By God’s design, he has wired his children for spiritual reproduction. He has woven into the fabric of every single Christian’s DNA a desire and ability to reproduce…. God has formed, fashioned, and even filled Christians with his own Spirit for this very purpose" (2013, p. 207). Yet to multiply disciplers is not just an individual but primarily a corporate command given to the whole church. Only a handful then engage in equipping, because it has not become the culture of the church for members to equip others as disciplers of the disiples. Ogden states that "Discipleship involves a culture of multiplication, in which believers are equipped and empowered to make disciples of others" (Ogden, 2012, p. 132). Effective equipping fosters a culture where every believer is encouraged to be equipped and be empowered to make disciples, inspite of recognizing that not everyone may choose to do so due to various reasons.
Eight, a better understanding and reliance on the person and work of the Holy Spirit is essential. Willard pointed out that it is only through the Spirit that brings the inward transformation of thought, feeling, and character (2006, p.15). Volf also suggests that a robust theology of the Holy Spirit, which emphasizes the Spirit's presence and work in the world and in the lives of believers, is essential for transformative equipping. For Volf, it requires, “a deepening awareness of and openness to the presence and work of the Holy Spirit in our lives and in the world around us" (1996, p. 75). How does one change to be more Christlike, and how does the inward transformation manifest in believers’ decisions and conduct? The answer to these questions as stated by Hull is the Holy Spirit. He writes, “The Holy Spirit is in the business of making us new people by transforming our mind and changing our character. The transformed mind informs the will, and from the will, we act…. We need the work of the Holy Spirit to change us” (2016, p. 101-102). A discipleship program, a curriculum, or any alternative cannot replace and will fall short without the person and work of the Holy Spirit for a believer to become Christlike.
Lastly, the church must to be open to change, as change is inevitable if one is committed to Christ. If anyone is in Christ, he is a new creation. The old is gone, and the new has come (2 Cor. 5:17). Disciples are challenged to give up old thoughts, habits, and actions. Bruce recalled of the Disciples, “At the time of their call they were exceedingly ignorant, narrow-minded, superstitious, full of Jewish prejudices, misconceptions, and animosities” (2012, p. 14). The change was necessary. Hudson proposes a need to have a change in the culture of the community of believers, a series of small changes that carry the whole-life DNA. A culture where the call to equipping is to be accepted as the norm for every Christian. He writes, “Unless we are convinced that equipping is the core vocation of the church, it will stay as keen ones, the committed ones, get involved in it” (2012, p. 38). The reason is that for the prevailing culture of most North American churches, discipleship remains optional and is confined to a few committed ones. Further, Simson proposes a need to foster a culture of openness and vulnerability that allows for honest confession, mutual accountability, and transformative growth. He puts it aptly, "Discipleship (equipping- emphasis added) is not about performance or perfection, but about honesty, vulnerability, and grace" (2005, p. 48). As equipping can be shallow and superficial at times, it is critical to create a culture for disciplers to make mistakes, be vulnerable and yet learn to be honest, accountable, and grow more like Christ. The focus is helping believers overcome individualism and consumerism that had plagued European societies (Peppiatt, 2019, p. 11).
Drawing from the literature, it is evident that discipleship is neither for the few (in the case of the clergy), nor is it confined to one’s private spiritual life. Rather it is holistic and it requires intentional relationship relying on the work of the Spirit through the spiritual disciplines that are practiced in our everyday lives. As Ogden would put it, "Discipleship is not a program, but rather a personal relationship with Jesus Christ, which is cultivated through intentional relationships with other believers” (2012, p. 17). As many Christians spend the majority of their time at the workplace (marketplace), Peterson aptly argued to contend that the primary location for spiritual formation is the workplace (2008, p. 127). Adding a dimension to discipleship, equipping is not limited to a particular allotted time, but is intentional in every life situation. The reason is that every day routine and life situations provide unique equipping opportunities including the nine recommended strategies from experts to address discipleship challenges and foster transformation. A classic example of this is how Moses equipped Joshua, demonstrating how discipleship can be seamlessly integrated into daily activities, including the workplace. Let us delve into Moses' equipping approach as a working model.
A Working Model: Moses’ Equipping of Joshua
Moses is one of the most prominent figures in the Old Testament. As in the words of Laniak, Moses is the archetypal prophet whose leadership becomes a pattern that influences the representations of later figures in canonical history (2006, p. 78). God specifically chose Moses to lead the Israelites from Egyptian captivity to salvation in the Promised Land. His successor, Joshua, was first mentioned in the Scripture when Moses chose him to lead the Israelite army in battle against the Amalekites (Ex. 17:8–16). From that moment forward, we observe Moses’ intentionality in developing Joshua. The rise of Joshua to leadership did not appear as a surprise, nor was it random. Rather it was expected. After the death of Moses, Joshua seemed to be ready to lead the Israelites. The question then is asked, how was Joshua equipped or what were the principles implied by Moses to equip Joshua? Let us explore some of them as follows.
Spiritual Work: Modelling the Way of Intimacy
Moses recognized that equipping Joshua is first and foremost a spiritual work. Apart from all that he did to prepare Joshua, the primary thing that Moses did was model how to relate with God personally. His relationship with Joshua highlights the crucial role of personal example in nurturing a deep, authentic relationship with God. In Christian discipleship, the most profound lesson we can offer is modeling how to walk closely with God, one that I perceive is often neglected in today’s equipping. For instance, throughout many years of ministry, I have encountered many Christians who find praying in public or testifying God’s goodness to be incredibly intimidating. One key reason for this hesitation is that they have not had someone like Moses—or a close community—who has taught and modeled this for them. This gap in modeling leaves believers to remain in the basics of faith— “still drinking milk”—keeping them in a state of spiritual infancy when they should be growing into teachers (Heb. 5:12-13).
Arguably one person mentioned in the Bible who shared an intimate relationship with God is Moses. The intimacy between God and Moses is unquestionable. Several passages in Scripture describe Moses ascending the Holy Mountain, or entering the tent as the glory of God descends and he would talk face to face with God. Moses played an instrumental part in weaving the relationship between God and his assistant Joshua. Moses brought Joshua up the mountain to receive the Ten Commandments from God (Ex. 24:13). The instruction was clear as found in Exodus 24:12 where God invited Moses to come up the mountain and not necessarily Joshua. It was addressed specifically to Moses. However, the very next verse reads, "So Moses set out with his assistant Joshua, and Moses went up on the mountain of God” (Exo. 24:13). We see the intentionality of Moses, modeling it for Joshua.
We read again in Exodus 33:11, that Moses would take Joshua with him into the Tent of Meeting, where Moses would enter God's presence. In this sacred space, the Lord would speak to Moses’ face to face, as a friend speaks to a friend. After these profound encounters, Moses would return to the camp, but Joshua, the young son of Nun, would remain in the Tent of Meeting. These experiences provided Joshua with a unique opportunity to witness Moses’ deep, personal relationship with God and to learn how to cultivate his own connection with God. This example illustrates the powerful impact of modeling faith.
Similarly, every equipper has the opportunity to demonstrate their relationship to the ones they are equipping through prayer, teaching, conversation, love, work, and conduct, whether at home, in corporate worship, or the workplace. Our everyday actions and attitudes serve as living expressions of our intimacy with God. Discipleship is not solely about teaching principles; it is also about embodying them. The way we relate to God can be “caught” by those we equip, as they observe and emulate our example. In essence, equipping others as one sees in the Moses-Joshua relationship goes far beyond imparting knowledge—it is about sharing a lived experience of walking with God, allowing others to see what a genuine relationship with God looks like in every aspect of life.
2. Equipping Through Giving Assignments:
One common practice of Moses’ equipping of Joshua is by giving assignments to foster growth and development. One of the more notable instances is when Joshua’s name also appeared amongst the list of the twelve spies sent by Moses to explore the land of Canaan (Num. 13:16-17). Through this assignment, it is evident that Joshua not only learned to carry out Moses' instructions but also developed his own discernment and courage, traits that would later define his leadership.
Another crucial assignment is when Moses tasked Joshua with choosing men to fight the Amalekites. Joshua obeyed and led the Israelite army into battle, ultimately securing victory under Moses’ guidance and intercession (Exo. 17:8-16). This experience was pivotal for Joshua; it was not just about military prowess but about learning to rely on God's power and the importance of spiritual support through Moses' prayer. Joshua’s faithfulness is proven when instruction is heeded and obedience is carried out in its entirety. It is significant to note how Moses sent young and inexperienced Joshua into the battle. Yet, as one reads the Bible narrative, we discern that though he allowed Joshua to fight the battle, it was within the eyesight of Moses. These assignments served as more than just tasks; they were intentional opportunities for Joshua to grow in responsibility, leadership, and dependence on God. They highlight a vital principle in equipping where growth is developed through real-life situations where one’s faith and obedience are put to the test. Moses did not just tell Joshua what to do; he involved him directly in God’s work, allowing him to learn through experience.
Reflecting on our workplace context, individuals in leadership roles—such as business owners, managers, or those overseeing others—can significantly benefit from adopting an approach similar to Moses'. Assigning tasks and responsibilities is not only beneficial for honing skills and talents but also for fostering key qualities such as obedience, faithfulness, and developing Christlike character. The workplace offers a unique and practical environment for equipping others, akin to how Moses entrusted Joshua with various assignments to prepare him for leadership. The assignment approach teaches us that effective equipping involves more than theoretical teaching; it requires placing disciplers in situations where they can practice and demonstrate their faith. As challenges and obstacles are encountered, they learn to trust in God’s promises and presence. This practical application is essential in the equipping process, as it moves individuals from passive recipients of knowledge to active participants in God's mission.
3. Discipline– Modeling Humility and Providing Correction:
Strong leaders are never developed in the abstract. It is often through facing the challenges, being corrected and taught through mistakes that strong leadership traits are developed. Stevens aptly asserted, “We need discipline because the most blatant sin of evangelical Christianity is laziness. Believing that Jesus has done it all, evangelicals feel there is nothing they need to do, and so become soft and flabby” (1985, p. 152). Joshua’s equipping was not an exception; he had to be reprimanded by Moses and learn his lessons along the way. It is noticed that Moses corrected Joshua twice applying wisdom and knowledge. The first occasion is found in Numbers 11:24-30, where seventy prophets prophesied except Eldad and Medad who remained in the camp. They were listed among the elders, but did not go out to the tent. Yet the Spirit also rested on them, and they prophesied in the camp. Moses rebuked Joshua for being jealous of Eldad and Medad for prophesying. Despite it's being God’s doing, Joshua was outraged that the spirit of God had descended beyond the seventy leaders whom he had been asked to assemble. One observed that mature equippers like Moses are secure in their calling and do not feel threatened by the gifts and blessings of others. They do not envy when they see God using someone else.
The second occasion is recorded in the account from Exodus 32 when Moses and his assistant Joshua returned from the mountain. Joshua misinterprets that there is a sound of war coming from the camp. Moses corrected him, explaining that the sound was neither of victory nor defeat, but of singing. Joshua, though zealous and eager, lacked the insight that Moses had gained from years of experience and his intimate relationship with God. Moses’ response is measured, not only correcting Joshua’s mistake but also teaching him to interpret the situation more accurately. This interaction illustrates the dynamic between an equipper and a discipler—where the equipper’s role includes correcting misunderstandings, offering wisdom, and helping the discipler develop better discernment.
4. Empowering and Entrusting:
No leader can hold their position indefinitely. Therefore, a true leader must equip potential leaders by empowering and entrusting them with responsibilities. Malphurs and Mancini defined empowerment as the “intentional transfer of authority to an emerging leader within specified boundaries from an established leader who maintains responsibility for the ministry” (2004, p. 40). However, insecure leaders often struggle to empower others because they fear losing their power or position. Moses, on the other hand, demonstrates no such insecurity with Joshua. In Exodus 17, Moses empowers Joshua by authorizing him to select men to fight the Amalekites.
Following God's instructions, Moses took Joshua, his assistant, and had him stand before Eleazar the priest, and the whole assembly. In their presence, Moses laid hands on Joshua and commissioned him, granting him authority so that the Israelites would follow him (Num. 27:18-20). Joshua was filled with the spirit of wisdom after Moses laid hands on him (Deut. 34:9). This act of empowerment was a public affirmation of Joshua's role and authority, as well as a way to ensure continuity of leadership. It also demonstrates that empowerment and entrusting not only grant authority but also impart spiritual gifts. The gift of wisdom began to manifest in Joshua’s life (Deu. 34:9).
God intends for leaders to empower those they are equipping. When leaders hold back power and authority without delegating, those they are equipping lose the chance to actively participate in the mission. The example of Joshua illustrates how effective equipping—through empowerment—equips future leaders to succeed. By enabling Joshua to participate in leadership, Moses prepared him to fulfill his destiny of leading Israel into the Promised Land. The application extends beyond spiritual equipping to the workplace, where empowering others is critical for fostering growth and bringing out the best in people. It encourages equippers to create opportunities for those they equip. Empowerment is shown as a key to not only completing tasks but also to developing future leaders who can carry the vision forward.
Conclusion
The equipping of Joshua by Moses, as discussed in this article, went beyond a typical teacher-student relationship. It is not limited to a specific time, place, or aspect of Joshua’s life; instead, it is a holistic form of equipping. It is not merely teaching confined to studying religious law or instructions given during religious gatherings; it was lived out in everyday situations. Joshua's equipping is multifaceted: spiritual—learning how to relate with God; practical—completing tasks and proving his obedience and faithfulness; instructional—developing discernment, often through correction; and formative—gaining character through life's disciplines. Moses' holistic equipping of Joshua reveals a leadership model that touches every aspect of life. Moreover, this holistic equipping empowered Joshua to exercise the authority passed on to him. It is a thorough, holistic approach, evident in Joshua's readiness to lead the nation after Moses’ death. Clearly, a legacy was passed from spiritual father to spiritual son, with Joshua embodying the lessons learned from his equipper Moses.
As emphasized in this article, the current state of discipleship, as reflected in the literature, calls for an urgent attention. The church had recognized the need to equip, yet it is frequently overlooked and relegated to a less important agendas of the church. Various scholars and discipleship experts have identified key areas for improvement, offering valuable insights into what can be done and how to approach it. However, I perceive the primary gap to be in the implementation process. There is often a lack of concrete, practical examples to model this equipping. What has been attempted in this article is the Moses-Joshua equipping relationship, which serves as a practical and relevant model, offering a hands-on approach which is both intentional and situational based that can enhance current discipleship efforts.
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Macgravan, D. (1995). Following Jesus: Biblical Reflections on Discipleship. IVP Books.
Malphurs, A. and Mancini, W. (2004). Building Leaders: Blueprints for Developing Leaders at Every Level of Your Church. Baker books.
Ogden, G. (2016). Transforming Discipleship: Making Disciples a Few at a Time. IVP Books.
Peterson, E. (2008). Christ Plays in Ten Thousand Places: A Conversation in Spiritual Theology. Eerdmans.
Peppiatt, L. (2012). The Disciple: On Becoming Truly Human. Cascade.
Platt, D. (2013). Follow Me: A Call to Die. A Call to Live. Tyndale House Publishers.
Rah, Soong-Chan (2009). The Next Evangelicalism: Freeing the Church from Western Cultural Captivity. IVP.
Robert A. Muthiah (2009). The Priesthood of All Believers in the Twenty-First Century: Living Faithfully as the Whole People of God in a Postmodern Context. Wipf and Stock.
Simson, W. (2005). Houses That Change the World: The Return of the House Churches. Authentic Media.
Stevens, R. P. (1992). The Equippers Guide to Every Member Ministry: Eight Ways Ordinary People Can Do the Work of the Church. Regent College Publishing.
Stevens, R. P. (1999). The Other Six Days: Vocation, Work, and Ministry in Biblical Perspective. Eerdmans.
Volf, M. (1996). Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation. Abingdon Press.
Willard, D. (2006). The Great Omission: Reclaiming Jesus's Essential Teachings on Discipleship. HarperOne.
Wright, Christopher J. H. (2010). The Mission of God's People: A Biblical Theology of the Church's Mission. Zondervan.
Online:
Barna Group. (2023). “How pastors and non-Christians see the church’s role.” https://www.barna.com/research/church-pastor-role/
Barna Group. (2022). “The state of discipleship.” https://www.barna.com/research/state-of-discipleship/
Jones, J. M. (2021). “U.S. church membership falls below majority for first time.” Gallup. https://news.gallup.com/poll/341963/church-membership-falls-below-majority-first-time.aspx
Mazza, M. G., De Lorenzo, R., Conte, C., Poletti, S., Vai, B., Bollettini, I., Melloni, E. M. T., Furlan, R., Ciceri, F., Rovere-Querini, P., & Benedetti, F. (2020). “Anxiety and depression in COVID-19 survivors: role of inflammatory and clinical predictors. Brain, Behavior, and Immunity,” 89, 594-600. doi: 10.1016/j.bbi.2020.07.037
Adventist Echo. (2015). “Mentoring and Team Ministry: Moses and Joshua” https://echo.sid.adventist.org/mentoring-and-team-ministry-moses-and-joshua/
Academic journals:
Stevens, R. P. (1985). “The Priestly Office of the Believer.” Journal of the Evangelical Theological Society, 28(1), 41-50.
