Due to the fact that the apostles did not have that  ability  to  know who the elect were, they were commanded to preach the gospel to everyone.  This is true for ministers today.  They are to preach the gospel to everyone who will listen; yet today's ministers know full well that not all will believe -- that not all will hear them.

       "We are of God: he that knoweth God heareth us; he that is not of God heareth not us . . . (1 John 4:6.) Until a man can hear and believe the gospel there is no possibility of him being a "disciple indeed." Therefore, the first requirement for a disciple is that of a hearing ear.  This requirement was repeated to each of the churches of Asia in Revelation 2 and 3, "He that hath an ear, let him hear what the Spirit saith unto the churches." This proves beyond any doubt that one must have been born of God in order to hear, to obey and to become a disciple.

      It is sometimes difficult to comprehend the multitude of sons of God and the remnant that are disciples.  Jesus said, "Many are called but few chosen" in Matthew 20:16 and 22:14.  I speak only from my own standpoint on these texts; but as observed before, it appears that a few have been chosen to discipleship in order that faith may continue on the earth as in 2 Thess. 2:13, but this in no way limits the call of God of his elect to sonship or in any way affects the population of eternal heaven.  When one is born again, he has been fitted for the eternal heaven, or at least the first step in making one suitable for that environment has begun; however, discipleship puts one into a place to serve while in this world.  There has been a tendency among most of the Baptists who believe in sovereign grace to also believe that God will make all of them into disciples, or that no gospel effort should be put forth to try to bring God's children into discipleship. 

      Evidently, this has been the work of Satan; but many today will argue that God will take care of it all: Sonship, discipleship, and finally saint ship; that there is no need of any effort at evangelism or trying to reach the lost sheep.

      The primary cause of men, who have been born again, not becoming disciples is that they have not heard the gospel.  As before observed, only three people out of ten on the earth have had any opportunity to hear the gospel of Christ in any form.  This broad statement includes Catholic, Protestant and Baptist, plus all the cults that are trying to reach the masses of the world.  Then, because all of these cannot be preaching the true way of discipleship, another limitation is put on by that.  To be a disciple, one must walk in truth.  Humanism must be outlawed from true discipleship.  Some today are calling modern humanism "Christian Humanism." Christianity and secular humanism are just like oil and water, they will not mix; so those holding to humanistic ideas cannot be disciples.  It appears to me that "the gods of this world hath blinded the minds of them which believe not . . . it (2 Cor. 4:4.) This keeps many from reaping the rewards of discipleship in this world because Satan has blinded their minds by his subtle approach through their human reasoning and through the tendency that all of us have to follow our own ways.  If Satan had horns, a red suit, a pitchfork and an arrowhead tail, we could recognize him instantly.  Unfortunately, he transforms his messengers into angels of light and sometimes it is exceedingly difficult to distinguish between Satan's messengers and those of the Lord.  John told us to try the spirits whether they are of God: because many false prophets are gone out into the world." (1 John 4:1.) There is only one way by which these spirits can be tried and that is by the scriptures.  If we are not familiar enough with the word of God, we have no defense against them and it is easy for us to be led from the strait and narrow way into the broad way because most of us prefer the broad way.

      Of course the difficulty of the narrow way is a reason that many do not enter into discipleship.  Jesus said, "Strait is the gate and narrow is the way that leads to life." (Matt. 7:14.) Life in this sense means the life of any obedient child of God.

     Jesus taught that no other kind of life was really worth living. He wept over the city of Jerusalem because the inhabitants of it were not willing to pay the price of discipleship.  He knew what it meant to be an obedient child of his Father and invited all who longed for a better life to come to discipleship.  He knew that everyone who had been born again had become a stranger to this world, as was before observed, and offered them the next best thing to heaven itself.  Paul observed, "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would." (Gal. 5:17.)

     Minister Joseph R. Holder relates a story about an old Indian and his remarks regarding his discipleship.  The Indian said his inner being was as if there were two dogs inside him all time: One dog was a real good dog; the other dog a real bad dog, and there was continual conflict between -- that they fought all the time. When asked which one was the winner in the fights, the Indian replied, "The one to which I say 'sic' 'em'." This is the reason that some are not disciples.  We do not say "sic' 'em" to the right dog.

     Not every son is a disciple because there are infants in heaven that were not mature enough to meet the requirements of gospel obedience in order to become a learner and follower.  This was true for the baby of David and Bathsheba which was born after the adulterous affair between them; then died when just an infant. David had hope that he would go to the baby; yet the baby was definitely not a disciple.

     It could very well be said that all of the faithful mentioned in Hebrews 11 never knew the joys of discipleship.  God has provided some better thing for us; that they without us should not be made perfect.  They did not receive the promise which disciples receive.  What we have that they did not have is the gospel and the church; the joys of discipleship and the fact of the resurrection of the dead from the grave.  They had seen the promises afar off and embraced them, but had not really been sealed with the Holy Spirit of promise.

     Cornelius, to whom Peter went and preached, had every mark of a son by the things that he did: "A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always." (Acts 10:2.) Since God is not in the thoughts of the wicked (the unregenerate), Cornelius was a regenerated man.  The Greek word "EUSEBES," translated "devout," in this passage literally means "sacred awe"; his actions directed by holy awe of God.  This showed the work of the Spirit in him; the leading of the Spirit in his works. (Rom. 8:14.) Therefore, we must conclude that Cornelius was a son when Peter went to preach to him, but only became a disciple after he heard and obeyed the gospel.  Then, Peter came to the full realization that ". . . in every nation he that feareth him, and worketh righteousness, is accepted with him." (Acts 10:35.) Peter knew that it was the responsibility of the disciples to make other disciples; but knowing that discipleship was limited to sons, thought that only Jews had a right to be disciples.  But, he learned here that God had sons in every nation.

     This lesson needs to be learned by many today.  One cannot study the Moslem religion, the Buddhist religion, the Hindu religion, or any of the major religions of the world without coming to the conclusion that many of the faithful in every one shows marks that Cornelius showed.  Even the Indians of America showed marks of fearing God and being worshipful in their devotions.  The Greeks at Athens worshipped an unknown God.  Paul told them,. . . Whom therefore ye ignorantly worship, him declare I unto you." (Acts 17:23.) In John 9:31 we read: "Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth." Not one of these can be considered a disciple until he has heard and obeyed the gospel and then has continued to walk worthy of the vocation wherewith he was called; but he can be reckoned as a son because God has touched him by his Spirit and he has become a partaker of the very life of God. 

     We must remember that the making of sons is solely in the hands of God; but the making of disciples, except for the chosen few, is in the hands of God's ministers, churches and followers.  This distinction is very clear in the scriptures, but because of humanistic beliefs, many have lost sight of this fact.

     What is so needful now is for more effort to be put forth to bring to discipleship all who hunger and thirst after righteousness.  The beatitudes describe sons of God and everyone who meets the description laid out in them in one point is a potential disciple.  Although God knew, and we know, that not many of them will ever know the joy of full discipleship, that does not lessen our responsibility to try to reach the lost sheep; to try to bring them into the fold and give them the rest that is promised to the children of God in this world.  This is the mission of the church in its primary function; yet so much effort is being wasted in trying to make sons that much is left undone in the field of discipleship.  Jesus said for the church to teach all nations and that he would be with us to the end of the age.  If he forsakes us, can we find a reason to blame him? No! No! A thousand times no!

     When Jesus began his ministry, John the Baptist had gone before him to make ready a people prepared of the Lord.  God had already been there when John the Baptist got to them.  Of course, some came to John to be baptized of him that had not been prepared of the Lord.  He told them:

          "o generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, we have Abraham to our father: for I say   unto you, that God is able of these stones to raise up children unto Abraham.  And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." (Matthew 3:7-10.)

      So we need not guess that only those who are repentant can really be disciples, and only God leads to repentance. (See Romans 2:4.) The absolute sovereignty of God must be taken into account when it comes to making disciples.  Every potential disciple must have the law written in his heart and mind. (See Hebrews 8:8-13.) He must have been given the ability to overcome sin in his life; must have been given the ability to understand; must have been ". . . weaned from the milk and drawn from the breasts." (Isaiah 28:9.) Paul instructed Timothy: "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth." (2 Tim.2:24-25.) God grants repentance but does not use it for his children.  They have to use it.  Not many can be expected to come to discipleship because Jesus said, "Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it." (Matthew 7:14.)

      Because, as before observed, only a few are chosen to providential discipleship, whether one becomes a disciple or not depends upon his being persuaded.  "Knowing therefore the terror of the Lord, we persuade men . . ." (2 Cor. 5:11) was Paul's description of his efforts to make disciples.  He had just said that we must all appear before the judgment seat of Christ to receive the things done in the body, whether they be good or bad. Paul knew what it would mean for men to go through life without the blessings of discipleship, how dreadful it would be to approach the problems of life or the hour of death with no understanding of the mercy and power of a sovereign God.  In the wonderful eighth chapter of the Roman epistle, Paul had left no doubt as to his understanding of God's impeccable plan to carry all of his beloved to heaven; yet Paul endured all kinds of suffering and affliction in order that the elect might be disciples.  "Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." (2 Tim.2:10.) Then, lest we somehow get the idea that the work of Christ in bringing many sons unto glory is under consideration he adds: "If we believe not, yet he abideth faithful: he cannot deny himself." (Verse 13.) The ultimate in living in this world is a life of discipleship.  The scriptures were given for this purpose:

           "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction,  for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works."

     Let us look at 2 Timothy 2:10:

          "Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory."

      Paul had perfect understanding of the completeness of the work of Jesus in the redemption of his people, of the effectual calling of the Holy Spirit and the final glorification of all the elect, as he had written:

          "For whom he did foreknow . . . them he also glorified."

Also, "Nay, in all these things we are more than conquerors through him that loved us.  For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

         (Romans 8:29, 30 and 37, 38 and 39.)

     Minister J.D. Shain of Kentucky once told me that he had just about come to the conclusion that every time the word salvation was used in the New Testament, that it referred to the state of God's children in this world, in this life.  Evidently, Paul understood this when he used the word "also." In the Greek this is the word "Kai," which in the sense in this text means "added to"; "in addition to." This was in addition to what the election had obtained: "What then: Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded." (Romans 11:7.) The salvation for which Paul endured all things was in addition to the work which will put all of God's beloved into eternal heaven.  He desired that all of God's elect might obtain the blessings of discipleship; that they might be saved from the temptations of the world; that they might see the fellowship of the mystery (Eph. 3:9) and be spared the bondage of the fear of death. (Heb. 2:14-15.) This only comes through knowledge of what Jesus has done, and we need to recognize that it is in addition to eternal life.

     Perhaps if we could put ourselves in the religious environment that was common at that time, it would help us to understand the difference in discipleship and the primary benefit of God's grace; that of sonship.  We have lived in a democracy so long that we cannot mentally grasp the idea of an absolute, sovereign King. 

      Because of the freedom that we have in the USA, we somehow cannot recognize that the King of heaven does exactly as is pleasing to him and that every blessing we receive is according to his mercy and grace.  We are so accustomed to trying to influence the ones who rule over us in a democracy that we think we can influence God. 

     We can influence him in his dealings with us as his children, in the area of discipleship, but in things eternal (which all his beloved will one day experience), he is an absolute Sovereign.  The apostles and disciples of that day understood this very well and put forth no effort to try to make sons of God -- their efforts were given to making disciples of God's sons.  This is why Paul used the word "also." He knew that God would take care of the sonship, never even intimated anywhere in his epistles that he did not know that, but told us that God had committed to him the gospel in order that the elect might "also" obtain the salvation which was in Christ Jesus.

      When the Lord delivered the charge to Paul, as recorded  in Acts 26:17-18:

           "Delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of  sins ,and  inheritance among them which are sanctified by faith that is in me."

      Paul understood full well when he made this statement to king Agrippa that not all of the Gentiles would believe.  Luke tells us:. . .as many as were ordained to eternal life believed." (Acts 13:48.) This was after Paul had preached to them.  Then, when Paul was at Corinth, the Lord spoke to him in a vision and told him: "Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city." (Acts 18:9-10.) When Paul had preached at Antioch, in his salutation, he demonstrated that he knew this: "Men of Israel, and ye that fear God, give audience . . . Men and brethren,, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent." (Acts 13:16 and 26.) Paul knew that everyone who feared God was born of God; knew that such a one had been touched by God's Spirit; knew that he had heard the voice of the Son of God and was alive.

     If this is true, why did God tell Paul "that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me," as quoted above? For the answer to this we must look back to the land of Canaan and the type.  God gave the land to Abraham and to his seed as an inheritance forever, but in order for the heirs to enjoy it they had to meet the conditions laid down in Exodus.  Only by believing and obeying God was it possible for them to dwell in the land of milk and honey, which was an Old Testament type of the gospel church.  Those who did not obey God were never allowed to enter. Even Moses, as before observed, was only allowed to see it from Mt. Pisgah, but never to enter into it; yet we know by the transfiguration scene that he is in . (See Luke 9:28-36.) Moses and all those that fell in the wilderness were types of sons that were never able to enjoy the full joys of discipleship.  Only those who are willing to obey the gospel are privileged to enjoy the fruits of Canaan and to receive "forgiveness of sins" in an experimental sense.  Baptism in water is necessary in order for one to obtain "remission of sins," or literally a sending away of sins.

       This remission or forgiveness does not remove sins from God's sight, but from the sight of the believer when he becomes obedient. Ananias told Paul to "be baptized and wash away thy sins." (Acts 22:16.) The washing of regeneration had cleansed Paul in God's sight, but it allowed Paul to see his own sinful condition, and God has provided for us the same as he did for Paul; a liquid grave where we can bury that old man of sin and wash out of our own sight the sins that are past. (More about this in the chapter on baptism.)

     Paul endured all things that men of all nations might have knowledge of the spiritual inheritance that belongs to them (the church) and press into it.  This is discipleship in its purest sense and is limited to those who hear and obey the gospel -- no more; no less.

     The inheritance that had been promised to the heirs of Abraham belonged to them.  They (in the family of Jacob) had left it voluntarily.  While they were in Egypt, it was in the hands of those who had no right to it -- at least it had not been given to them by the Lord.  In order for the rightful heirs to possess the land, they had to overcome their enemies who stood between them and the blessings of their inheritance.  Until they made the effort to go in and possess the land, they knew none of its blessings; they had to subsist on the daily manna and whatever quails God saw fit to send.  There was enough but no abundance.  Even though the land of Canaan belonged to them, they did not receive it until they were willing to cross Jordan and confront their enemies on the other side.

     So, it is with God's children in this world.  The blessings of spiritual Canaan belong to them all, but until they are willing to go in and possess the land, they do not receive the inheritance of those who are sanctified by faith in Christ.  When men believe God; believe that the blood of Jesus Christ has cleansed them from all sins, then they are in a position to go in and possess their inheritance.  They that truly believe commit themselves to obey the commandments of God.  They repent of their sins, confess Christ as their King and Redeemer, submit to water baptism (cross Jordan); then endeavor to keep the laws of their Master and thereby receive possession of what has been bequeathed to them.  Then, if they continue to be obedient to his commandments, they will continue in the land until they fly away to be at rest.  This is the ultimate in living for all of God's children; but, oh, how sad that so few of them enjoy the luscious grapes, the pomegranates and the milk and honey of that good land.  The gospel is given to call them to its blessed estate and to tell them of the barrenness of the wilderness, but not many hear and understand and many of them refuse to sell all that they have in order to enter.

     Evidently, it never occurred to any of the inspired writers of the Bible that there was any need for them to try to make sons of God any more than there was a need to defend the idea that there was a God.  They knew that there was a God and they knew that whatsoever his desires were, that he would do.  But, the New Testament writers also knew that God had committed into their hands the greatest message that the world had ever known, and that the responsibility to get the message across had been left to them.            

     All of the apostles had seen the Lord; most of them had walked almost every mile that he ever traversed.  They had seen him raise the dead; cleanse lepers; open the eyes of the blind; heal cripples, and even calm an angry sea.  Yet, they had seen his compassion and love for little children; had seen him weep with Mary and Martha because of their bereavement; they had seen his compassion on the multitudes when he fed them with an abundance out of the basket of a small lad with five loaves and two fishes.  He had wept over Jerusalem; yet had turned his wrath upon the money changers and dishonest merchants in the temple because he had love for his people -- his elect, and was making provision for them to have a better life in the message of the gospel.

      The life of a disciple is not a perfect life.  It is the best thing that this world has to offer.  It only offers part of the blessings and we are told that when that which is perfect is come, then that which is in part shall be done away. (See 1 Cor. 13:9-10.) It is better to see through a glass darkly than to not be able to see at all, and there is no question but what a disciple is able to see much more than those who are not learners.  A disciple is a learner, but he is also a servant.  Jesus said, . . . but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant." (Matt. 20:26-27.) Also, "But he that is greatest among you shall be your servant." (Matt. 23:11.) There is no question but what the best adjusted, most satisfied people on earth have been those who gave their lives to serving their fellow men.  And, as they serve in that manner in a proper way, they become the        servants of Jesus, the Christ.  What they do to one of the least of his lambs is reckoned as if it had been done directly to him. "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." (Matt. 25:40.) The life of a disciple is very rewarding, but it is also enormously expensive to some; in fact, it was so expensive to some, as previously noted, in Jesus' time that they were not willing to pay the price.  Let us look at the price that God requires of us if we would be disciples.