• Lesson Six in the Connect360 unit “DiscipleMaking: Patterns of Discipleship and Evangelism for the Contemporary Church” focuses on 2 Thessalonians 1:3; 1 Peter 2:2; 2 Peter 3:18.

Spiritual growth is a natural and essential part of the Christian journey. From the moment a person is reborn in the Spirit, a supernatural process begins, leading the believer from spiritual infancy to full maturity in Christ.

This journey involves stages of growth—infancy, childhood and adulthood—shaped by the believer’s commitment to God, their surrounding environment, and their willingness to surrender to the process.

The consequences of stunted growth are significant, both for the individual and the body of Christ. Therefore,believers are called to grow in the grace and knowledge of Jesus Christ, continually striving toward maturity in him.

By understanding the stages of spiritual growth, the influence of external factors, and the need for intentionalsurrender, believers can cultivate the spiritual growth necessary to fulfill their calling in Christ and contribute to the flourishing of the church.

The goal of Christian ministry is to present every believer mature and complete in Christ, a transformation that takes place through the work of the Holy Spirit and the believer’s cooperation.

Spiritual maturity involves becoming more like Christ, reflecting his character, adopting his mindset, and engaging in his work of reconciliation. The destiny of every believer is to be conformed to the image of Christ, and this process requires intentional growth, learning and service.

As the church continues to fulfill its calling, the goal remains clear: to help each believer grow into their God-given purpose, reflecting the fullness of Christ in their lives.

While spiritual growth is a supernatural process, it is not without external influences.

The environment in which a believer grows plays a significant role in either nurturing or hindering theirdevelopment. The church community, mentors, spiritual leaders and even cultural influences all impact spiritualgrowth.

In the initial stages of spiritual growth, believers need strong spiritual leadership and sound teaching to help them navigate the stages of faith.

As 2 Thessalonians 1:3 suggests, faith and love grew in the Thessalonian church and was cultivated through constant prayer, encouragement and mutual support.

Similarly, the presence of a supportive Christian community can accelerate a believer’s growth, providing a safespace for questioning, learning and practicing the faith.

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• Lesson Five in the Connect360 unit “DiscipleMaking: Patterns of Discipleship and Evangelism for the Contemporary Church” focuses on Mark 1:4-5, 9-11; Acts 8:9-13; 34-39.

Baptism is an act of obedience central to the believer’s identity as a follower of Jesus Christ.

In Matthew 28:19–20, Jesus commissions his disciples to “go and make disciples of all nations, baptizing them inthe name of the Father and of the Son and of the Holy Spirit.”

Baptism, then, becomes the first step in discipleship, a public declaration of one’s allegiance to Christ and a sign of submission to his authority.

This obedience to the command of baptism signifies the believer’s decision to live according to God’s will and purpose.

As Paul wrote in Romans 6:3–4: “Or don’t you know that all of us who were baptized into Christ Jesus were baptizedinto his death?

“We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

Baptism is the believer’s declaration of having died to the old self and been raised to new life in Christ.

It is the first step in the journey of obedience to God, which includes living according to his word, bearing fruit of theSpirit, and engaging in ministry. Through baptism, believers publicly declare their allegiance to Jesus and their intention to follow him in all aspects of their lives.

A 73-year-old man recently was baptized. When asked about his decision to follow Christ and be baptized hereplied: “I was sprinkled as a child, received Jesus as my Savior at age 21, and been disobedient until now. I need to beobedient.”

Choosing to fully follow Christ in believer’s baptism was a significant moment in his life. What a day of celebrationit was for him and his family.

Just a word of caution on this point. An axiom of faith life is “disobedience leads to doubt.” When followers of Jesus fail to act obediently in the area of baptism, doubt in other areas can creep into their life.

Jesus’ emphasis on baptism as a marker of discipleship is not accidental, it is intentional. Guiding believers intobaptism contributes to greater confidence in their faith and followship.

Disciple makers should and must make baptism a priority.

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• Lesson Four in the Connect360 unit “DiscipleMaking: Patterns of Discipleship and Evangelism for the Contemporary Church” focuses on John 3:1-9.

In verse 3, Jesus stated, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”

The Greek word for “born again” (γεννᾶσθαι ἄνωθεν, genēsthai anōthen) can be translated as “born from above” or “born anew.”

It indicates a radical, supernatural transformation that occurs when the Holy Spirit works in the heart or spirit of an individual. This birth is not of human origin but is a divine work initiated by God, making it distinct from physical birth.

The question “Have I been born again?” is one that many believers must ask themselves as they seek assurance of their faith.

The Bible provides ways to discern whether someone has experienced spiritual rebirth. Just as physical birth is evidenced by a living, breathing child, spiritual birth is evidenced by a transformed life.

Jesus implied the evidence of being born again is the ability to see and enter the kingdom of God (John 3:3, 5). But what does this look like in practical terms? How can one know whether they truly have been born again?

John offered great assurance and an explanation in his letter. First John 5:13 says, “I write these things to you whobelieve in the name of the Son of God so that you may know that you have eternal life.”

Confidence in personally “knowing” our condition is critical for freedom to live in and for Jesus.

Historically, several Nigerian tribes would carve family insignias into their cheeks. The markings were distinct designs shaped by lacerating the face of young children.

The practice has multiple purposes. Some consider the markings a sign of position within the tribe or a form ofbeautification.

But most importantly, the markings identify the children as part of a particular family. The permanent markings connected the children to their tribe of origin.

What an interesting illustration or metaphor to explain the birthmarks of believers born into the family of God.

When we are reborn the Spirit “carves” at least four marks into our life that make us visibly identifiable as his childand part of his family.

John, in his first letter, provides further clarity on the evidence of spiritual birth.

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• Lesson 3 in the Connect360 unit “DiscipleMaking: Patterns of Discipleship and Evangelism for the Contemporary Church focuses on 1 Corinthians 16:15-18 and Acts 18:1-8; 11:22-26.

While all disciples are believers, not all believers fully mature into disciples. A disciple is someone who not only believes in Christ but also follows him in daily life, seeks to grow in spiritual maturity, and participates actively inChrist’s mission.

The Greek word for disciple, mathētēs, means “learner” or “student.” Discipleship is about learning to become more like Jesus in character and mission.

First Corinthians 16:15–18 gives us a glimpse of what discipleship looks like in action. Paul mentioned thehousehold of Stephanas, who were among the first converts in Achaia, and says, “They have devoted themselves to theservice of the Lord’s people” (1 Corinthians 16:15). Stephanas and his household had moved beyond conversion andwere actively serving others in the body of Christ.

This devotion is a hallmark of discipleship—putting one’s faith into practice through love, service, and mission. Theword Paul used to describe the household of Stephanas is significant: they “devoted” themselves to the service of thesaints. Discipleship is not passive; it requires intentionality, commitment and action. Disciples are those who devotethemselves to the teachings of Christ, to the well-being of the church, and to the spread of the gospel.

In Acts 11:26, we see that it was in Antioch where the disciples first were called “Christians.” This is significant,because it shows discipleship is not just about personal spiritual growth but about identifying with Christ in such a waythat others recognize it. Discipleship means our lives are so aligned with Christ that we bear his name—not just in title, but in character and purpose.

Discipleship involves a process of growth, transformation and multiplication. Jesus’ final command to his followers was to “go and make disciples of all nations” (Matthew 28:19). This command highlights the responsibility of disciplesnot only to grow in their own faith, but also to help others grow in their own faith. Discipleship is not complete until it has been passed to others, forming a cycle of spiritual multiplication that expands the kingdom of God.

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• Lesson Two in the Connect360 unit “DiscipleMaking: Patterns of Discipleship and Evangelism for the Contemporary Church” focuses on Luke 14:25-35.

A true disciple of Jesus Christ willingly denies self in pursuit of a deeper relationship with God. The call to deny self is presented in some of the most challenging words Jesus spoke, “If anyone comes to me and does not hate his fatherand mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple. Andwhoever does not carry their cross and follow me cannot be my disciple” (Luke 14:26-27).

The phrase “deny themselves” (Mark 8:34) requires putting aside one’s personal ambitions, desires and attachments, choosing instead a path of self-sacrifice. Denying self does not mean abandoning personal identity but rather placing Christ’s mission and values at the forefront of one’s life. Discipleship means rejecting the pursuit of self-centered goals and, instead, pursuing the purposes of God wholeheartedly. Our love and loyalty to Christ shouldsurpass all other relationships and commitments.

Radical self-denial requires an inner transformation and reorientation of priorities. Denying oneself is a countercultural act that requires daily effort. Jesus’ teaching on self-denial is closely tied to the notion of taking up one’s cross.

In the first century Roman context, the cross was a symbol of suffering, shame and death. To “take up their cross”is, therefore, to embrace a life that will include hardship, persecution and even the loss of worldly status or comfort forthe sake of the gospel.

Paul echoed this in Galatians 2:20 when he wrote: “I have been crucified with Christ and I no longer live, but Christlives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.”

Often, the cross is seen as a burden to bear or a person to endure. However, a better picture might be our crucifiedbody (self) nailed to a cross. We intentionally shoulder that cross with full understanding of our own death and Christalive in us!

In Luke 14:33, Jesus said, “those of you who do not give up everything you have cannot be my disciples.” That highlights the necessity of total surrender, where material possessions, relationships and other self-interest are submitted to the will of God.

Paradoxically, while denying oneself appears to be restrictive, it actually leads to true freedom. Jesus teaches that “whoever wants to save their life will lose it, but whoever loses their life for me will find it” (Matthew 16:25). Thisparadox underscores selfish pursuits are unfulfilling but surrendering control to God brings purpose, peace and joy.

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• Lesson One in the Connect360 unit “DiscipleMaking: Patterns of Discipleship and Evangelism for the Contemporary Church focuses on Matthew 28:16-20.

Jesus intentionally revealed himself on many occasions after his memorable death. The post-resurrectionencounters resulted in several positive outcomes.

Jesus validated his victory over death and the grave, increased knowledge and understanding about himself, and presented a call to extend his ministry.

Multiple passages from the Gospels recount the dialogue between Jesus and his disciples, especially his directive for sharing his message of forgiveness and restoration, the “Great Commission.”

The Great Commission is a familiar term used frequently by churches to describe the call of Jesus to spread thegospel, evangelize the world, and disciple converts. The term is used as a purposeful mandate, a point of emphasis and motivation for all followers of Jesus.

Despite the prevalence of the use of the term, and the vast familiarity with the idea of a great commission, thecontemporary American Christian church reflects a lack of zeal or effectiveness in fulfilling the mission.

For the purpose of this and the following lessons in this study of discipleship and evangelism, the dual practices are fused and labeled as disciple making. Disciple making best describes the comprehensive process of introducing hearers to the gospel message of Christ and guiding them to follow Jesus and his teachings.

Even though the Great Commission is such an integral part of church life and ministry, it is more of an idea derived from synthesis of multiple biblical texts.

In this lesson, the primary passages from which the mission is derived will be explored, accompanied by a focuson the ensuing actions. Three pairs of action words found in the texts cited in this lesson form a simple but profoundprocess of disciple making.

The Great Commission begins with the authoritative declaration of Jesus, who states, “All authority in heaven and on earth has been given to me” (Matthew 28:18).

This declaration sets the stage for his command, emphasizing that his followers are not given a suggestion, but a mandate grounded in his sovereign power and position.

The instruction to “go” echoes throughout the Gospels, indicating the act of disciple making is active and involves intentional movement.

The reciprocal action to sending is going. With a full expectation of obedience, Jesus declared an unambiguous call tocontinue the ministry.

The disciples’ response was indeed to accept the call and go just as he commanded. The disciples exhibited uncertainty about the future and insecurity about their abilities to accomplish the task.

Both concerns would be nullified within days by an extraordinary and powerful demonstration of God’s movement among them on Pentecost.

The sending and going aspect of disciple making is not merely a physical act, but also a spiritual one, requiringreliance on the Holy Spirit to fulfill the commission.

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• Lesson Thirteen in the Connect360 unit “Kingdom Assignment: The Relentless Pursuit of Obedience” focuses on Nehemiah 13:15-22.

The fourth of the Ten Commandments was the longest and one of the two positive commandments. The commandment dealt with rest and reverence.

After working for six days, God’s people were instructed to rest on the seventh. This was part of the very creation of life: after six days of working/creating, God rested on the seventh.

Even before this commandment was given, while the Israelites were in the wilderness on the way from the Red Sea to Mount Sinai, God showed them the day of rest was a basic principle of life.

The people ran out of food, and God promised bread from heaven. Each day they gathered enough manna for that day, and on the sixth day, God provided a double portion allowing them to rest from gathering on the seventh.

The Sabbath was not only a time of rest but also a day of worship. Worship was just as important to the commandment as rest. God blessed the Sabbath day and made it holy.

Yet even after the restoration of the Temple and the wall, they still were neglecting the Sabbath. The day of worship and rest was commercialized being exploited for personal gain.

“In those days I saw in Judah some who were treading wine presses on the sabbath, and bringing in sacks of grain and loading them on donkeys, as well as wine, grapes, figs and all kinds of loads, and they brought them into Jerusalem on the sabbath day. So I admonished them on the day they sold food” (13:15).

Nehemiah reprimanded the nobles of Judah and said to them, “What is this evil thing you are doing, by profaning the sabbath day?” (13:17).

Nehemiah commanded that the gates of the city be locked at dark before the Sabbath and not opened until after the Sabbath. He commanded the Levites to purify themselves and come as keepers of the gates and sanctify the Sabbath day.

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Connect360: Time to Celebrate

• Lesson Twelve in the Connect360 unit “Kingdom Assignment: The Relentless Pursuit of Obedience” focuses on Nehemiah 12:40-47.

The dedication of the new wall was punctuated with pure joy. The people real­ized God was instrumental in the wall’s completion and worthy of their praise and worship.

The dedication included hymns of thanksgiving and songs accompanied by cymbals, harps and lyres.

The priests and the Levites purified themselves and then the people, and even the gates and the walls.

Two great choirs circled the city on the top of the wall leading from the Valley Gate, one counterclockwise and the other in the opposite direction, both proceeding to the Temple.

They began where Nehemiah started his inspection of the walls just months earlier. The two choirs took their places in the house of God and were joined by Nehemiah and half of the officials.

Some of the priests celebrated with trumpets and others sang with Jezrahiah their leader.

“On that day they offered great sacrifices and rejoiced because God had given them great joy, even the women and children re­joiced, so that the joy of Jerusalem was heard from afar” (12:43).

The people performed worship to their God, services of purification and sang songs of praise and hymns of thanksgiving to God. Then they read aloud from the book of Moses (13:1).

This day was quite a contrast from the complacency of the people and deplorable conditions of the city as described by Ne­hemiah’s brother Hanani in chapter one.

God raised up an un­likely leader who was willing to obey—who resisted opposition from within and threats from outside—and who wouldn’t stop until the task was complete.

The project was so great, only God was praised.

The celebration in Nehemiah 12 was the culmination of prepa­ration and planning. The leaders purified themselves, others and even the walls and the gates. Would we dare seek to lead others in the presence of God while harboring impurity in our own lives?

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Connect360: Leading by Example

• Lesson Eleven in the Connect360 unit “Kingdom Assignment: The Relentless Pursuit of Obedience” focuses on Nehemiah 10:28-30.

Why did Nehemiah and the leaders challenge the Hebrews to sign an agreement in writing?

First, I believe it showed their commit­ment to God. They separated themselves from foreigners and joined together, “taking on themselves a curse and an oath to walk in God’s law, which was given through Moses, God’s servant, and to keep and to observe all the commandments of God our Lord, and His ordinances and His statutes” (Nehemiah 10:29).

The oath was made to be faithful to God. This verse has been misused by autocratic leaders and groups who take a curse and oath to be loyal to a leader or a group.

Nehemiah didn’t ask for loyalty to himself. The people were committing themselves to be loyal to the com­mandments and ordinances of God.

Leaders must be careful not to manipulate people into following the leaders’ own personal agendas.

Second, the document was a testimony to the nations.

Op­position had come from neighboring people attempting to pre­vent the reestablishment of Jerusalem. A strong Jerusalem was a threat to neighbors because other people bring other gods.

Many in the region believed in a plurality of gods who reigned over local areas and people groups.

Even the Hebrews wanted a god they could see. Although Yahweh God just had led them miraculously out of slav­ery, they built a golden calf.

Solomon had asked God for wisdom. At the dedication of the Tem­ple he prayed, “O Lord, the God of Israel, there is no god like you in heaven or on earth, keeping covenant and showing lovingkind­ness to your servants who walk before you with all their heart” (2 Chronicles 6:14).

Yet even after God’s blessings, he foolishly mar­ried many wives of other nations and gods, and idolatry spread throughout the land.

Third, it was a resolution for themselves. The act of signing a document proved the people’s sincerity and intention.

The New Testament act of baptism is a public confession of sin and recognition that we are buried with Christ in baptism and raised to walk in a new life.

Vows are made at a wedding ceremony and usually rings are given to express sincerity and promise faithfulness.

Similarly, the Hebrew people’s signed document was a physical document promising faithfulness to the covenant. Good intentions are strengthened by public declara­tions, providing a tangible visible memory during discouraging days.

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• Lesson Ten in the Connect360 unit “Kingdom Assignment: The Relentless Pursuit of Obedience” focuses on Nehemiah 9:1-3.

In the ninth chapter of Nehemiah, the people reassembled on the 24th day with fasting, in sackcloth and with dirt on them.

They separated themselves from foreigners and confessed their sins: “While they stood in their place, they read from the book of the law of the Lord their God for a fourth of the day; and for an­other fourth they confessed and worshiped the Lord their God” (9:3).

Israel responded to the mercy of God with ingratitude throughout its history. God chose them, blessed them, delivered them, restored them, yet they never failed to turn away from God after a period of contentment.

The Levites standing on the platform led them in a prayer of confession and praise summariz­ing the grace of God and their own rebellion.

The Levites’ prayer reminds us to begin with a focus on God, remembering he is our Creator and Redeemer. As we med­itate on God’s goodness, we are reminded of our own unfaithful­ness and urgent need for his forgiveness and restoration.

The Levites began the prayer with praise and adoration to the one who is above all with the recognition that God is creator: “You alone are the Lord. You have made the heavens, the heaven of heavens with all their host, the earth and allthat is on it, the seas and all that is in them. You give life to all of them and the heavenly host bows down before you” (9:6).

Too often we jump into our prayers with a reminder to God of all of the problems surrounding us. We first need to focus on him. He is bigger than our problems.

He is before all things in both time and authority. He made all of the stars, the moon and the sun. He made the earth with seas and dry land, animals of the field, birds of the air, and fish of the sea.

God created us, in his own image and likeness. God is greater than all of our needs.

The Levites’ prayer reminds us that God is a covenant God. God is not one who created the world and then abandoned it.

He remains actively involved with creation.

God chose Abram and brought him out from Ur. God gave him the name Abraham. God is righteous. And be­cause of Abraham’s faithfulness, God made a covenant with him and gave the land of Canaan to him and his descendants.

The Levites continued the prayer recounting the ways God led the Hebrews and fulfilled his promises.

While the Hebrews were slaves in Egypt, they cried out to the Lord, and God brought plagues against the Egyptians until the pharaoh set them free.

They fled Egypt but became trapped by the sea in front of them and the Egyptian army behind them.

God parted the sea, and they crossed over on dry ground. The Egyptian pursuers were hurled into the sea like a rock in raging waters.

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• Lesson Nine in the Connect360 unit “Kingdom Assignment: The Relentless Pursuit of Obedience” focuses on Nehemiah 8:9-12.

Even though Ezra doesn’t appear in the book of Nehemiah until chapter 8, he already played a key role in the restoration of the exiles returning to Jerusalem.

The books of Ezra and Nehemiah were together in the earliest Hebrew manuscript. Origen (A.D. 185–253) was the first writer known to distinguish between the two.

The book of Ezra tells of the return of the Jews, who had been in exile in Babylon, and the rebuilding of the Temple.

In Ezra 7:6, Ezra is described as a scribe skilled in the Law of Moses, and again in 7:10, “For Ezra had set his heart to study the law of the Lord and to practice it, and to teach his statutes and ordinances in Israel.”

All the people—including men, women and all who could understand—gathered in the square in front of the Water Gate. Ezra the priest read from the book of Moses from early morning until midday.

He stood at a wooden podium designed for this occasion with leaders of the people standing beside him. When he opened the book, all the people stood, obviously out of reverence for the word of the Law.

“Then Ezra blessed the Lord the great God. And all the people answered, ‘Amen, Amen!’ while lifting up their hands; then they bowed low and worshiped the Lord with their faces to the ground” (8:6).

Afterward the Levites explained the Law to the people while they remained in their places.

“They read from the book, from the law of God, translating to give the sense so that they understood the reading” (8:8). In the margin of the NASB the word “translating” also is defined as “explaining.”

What good is the reading of God’s word without understanding?

In Jesus’ final words to the disciples before his ascension, he emphasized the command to teach his word: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you.

“And lo, I am with you always, even to the end of the age” (Matthew 28:19-20).

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• Lesson 8 in the Connect360 unit “Kingdom Assignment: The Relentless Pursuit of Obedience” focuses on Nehemiah 6:15-19

Kingdom tasks cannot be accomplished by human wisdom and energy. Only God can move the hearts of kings and reluctant people. God is who inspires human courage and provides resources thought to be unavailable.

When the task of rebuilding the wall was complete, neither the people nor the enemy said, “Great is Nehemiah,” or “Great are the people of Jerusalem.”

Rather, “They recognized that this work had been accomplished with the help of our God” (6:16).

When God brought fire down on Mount Carmel, the people didn’t say, “Great is Elijah.”

They fell on their faces and said, “The Lord, He is God; the Lord, He is God” (1 Kings 18:39).

When the persecuted church was scattered, some of them came to Antioch and began preaching the Lord Jesus. “And the hand of the Lord was with them, and a large number who believed turned to the Lord” (Acts 11:21).

The church in Jerusalem heard about the work of God and sent Barnabas to see what was happening. When he arrived, he witnessed the grace of God (11:23).

Perhaps we receive too much credit for the successes we experience because we fail to allow God to work in a way that only he can bring victory.

When Hezekiah and Isaiah prayed for deliverance from Sennacherib, king of Assyria who already had defeated the armies of all of Judah’s neighbors, God answered by sending the angel of the Lord who slew 185,000 of the enemy.

Nehemiah’s task appeared doomed from the start.

How would he ever receive favor from the king, or resources to build the gates and rebuild the walls? How was he supposed to awaken a complacent city accustomed to living in shame and defeat?

How was Nehemiah to overcome the significant opposition of local leaders?

Victory would come only by the grace of God—who put the plan in Nehemiah’s heart, provided the resources to complete the task and then received the glory.

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