What does the Bible say about teaching?

Passing by the lamentable occurrences in the families of some of the patriarchs - as, for example, in that of Isaac and Jacob - we may ponder, first of all, upon the exhortations given by Moses to Jewish fathers: "And these words, which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." (Deut. 6:6-7.) The simplest can understand the teaching of this scripture, and it will suffice therefore to point out its main features. First, then, the word taught must be in the heart of the parent; he must possess and love it; for indeed none can teach anything of which they have not themselves felt the power. Secondly, the responsibility is personal, and cannot be abdicated: the parent himself must be the instructor. Thirdly, he must exercise diligence, and seize every passing opportunity, in order to impress God's word upon the hearts of his children. It is therefore not too much to say that this responsibility is paramount to any other - such as any, for example, which might affect the path and welfare of his children in this world.

The 'teacher' is one of the gifts set in the church, 1 Cor. 12:28; Eph. 4:11; and the teacher is exhorted to be occupied with teaching. Rom. 12:7. 'Teaching' is the intelligent setting forth of the truth by the Holy Spirit, and this does not leave room for the mind and opinion of man. Paul left Timothy at Ephesus to charge some not to teach other doctrine than what the apostles taught; and those that did teach otherwise are said to be "puffed up, knowing nothing," etc. 1 Tim. 1:3; 1 Tim. 6:3-4. This makes evident that no other teaching could be of God; hence the modern formula of 'agreeing to differ' on vital points of doctrine is not recognised. On the contrary, the apostle said, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgement." 1 Cor. 1:10.

A caution is given in James 3:1, "Be not many teachers," for it involved greater responsibility. The same word (διδάσκαλος) occurs in John 13:13, where the Lord owned Himself to be the Teacher, and He was many times addressed as 'Teacher'; though in nearly all cases the A.V. has 'Master.' He taught as one having authority, and not as the scribes.

In order, then, that through all time we may possess the truth, Timothy is instructed to commit “the things” heard from the Apostle to faithful men, who, in their turn, will be able to instruct others. It is God's way that the truth enshrined in apostolic writings should be committed to those able to teach others. The self-sufficiency and self-importance of the flesh may flatter itself that it can dispense with the help of others; but, while God is sovereign and can teach directly from His word, His usual way is to keep us mutually dependent upon one another — to receive as learners, and to communicate to others the truth and light which we have received.

The apostle is speaking, then, of the government of the tongue; and he begins with that in which the line has carefully to be drawn between good and evil. "My brethren," he says, "be not many teachers, knowing that we shall receive the greater judgment; for in many things we all offend." Yet there is nothing clearer in Scripture than that, whatever one receives in the way of truth from God, he is responsible to minister it in whatever way lies open to him, for the help of others. The mere fact of the possession of that which is infinite riches to the soul that possesses it makes it a responsibility, which love at once must recognize, to minister it to others. Thus, in a sense, all may be teachers, while, of course, not in the sense in which the apostle is speaking here. There is the special gift of a teacher; and, inasmuch as it is special, it is not for every one to assume that he has it. It is the assumption of such a place as this, of which the apostle is speaking. As already said, there is need of careful discrimination, and that we should not turn his words into discouragement with regard to that in which our responsibility is so strongly emphasized. Priscilla was a woman; and, says the apostle, "I suffer not a woman to teach;" yet Priscilla and Aquila take Apollos and instruct him in the word of God more perfectly. Was she right? It is surely very clear that she was, and that Paul always recognizes her in an unmistakable way as eminent among women. Let us understand clearly that that which love moves us to, it gives at the same time authority for doing. It needs no authority but that which lies in its own compelling power. Love is the humblest thing that can be. It seeketh not its own; its delight is to pour itself out, to abnegate itself; and therefore, of necessity, it would at once guard one from any self-assumption. We may any of us teach that which we know, without the least pretension to be, as it were, by profession teachers; just as we may and must evangelize, — that is, carry the gospel to those who have it not, — without in the least assuming by this to be, in the proper sense, evangelists. Here love will be found that which gives wisdom for every condition. True love is not blind and foolish, but deep-sighted. Love guides and governs in all that it incites us to. If we assume the responsibility of the teacher's place, then, as the apostle says here, we shall receive a "greater judgment;" and who can question it? A greater responsibility means a greater judgment; that is to say, God will require from us in proportion to the place we have. Is He not right? and can we expect anything else? And this is a warning, therefore, as to assumption. It is not meant, in the least, to be a hindrance to anything that love may impel to. But indeed, as the apostle says, "in many things we all offend," and in word how easy it is to offend! In this case, if it be a questionof putting forth that which purports to be interpretation or application of the word of God, how necessary to realize the responsibility in handling that which, as the word of God, comes authoritatively to the souls of men! Here too, if we did not know God's grace, with the greatest gift we should be tongue-tied. It was he that did not trust this grace in his master who went and hid his lord's money — was unable, therefore, to use it for the very purpose for which it was entrusted to him. We are as responsible to use as we are responsible not to abuse. We cannot escape from responsibility on either hand. How blessed to know, in the consciousness that still "in many things we all offend," a grace upon which we can cast ourselves and go forward, if only there be with us the governing sense of whom we serve, and the serious desire to serve Him in it!

Romans 12:7. "Or ministry, let us wait on our ministry; or he that teacheth, on teaching." The terms minister and ministry are sometimes employed in reference to the apostles, to teachers, and to all who serve in the gospel; and sometimes in a more restricted sense, as to the office of deacon and the deaconship. The latter seems to be the appropriate application of the word "ministry" here. The deacons were a class of officers who were to attend to the poor and the sick, and the external affairs of the church generally. (See Acts 6:1-3; Phil. 1:1; 1 Tim. 3:8-13.) And if a man's gift lay in ministering thus to the saints, he was to attend to it. "Or ministry, let us wait on our ministry." This is a real service of love, and one most acceptable to the Lord Jesus Christ and to His poor saints, and he who is thus privileged, will show his wisdom by occupying himself in his own gift, and not be attempting that which he is neither called to nor qualified for. Great wisdom and spiritual discernment are required, in order to "use the office of a deacon well;" and distribute wisely that which may be called one's own money, or money entrusted to us by others. We must look at "the poor of the flock" from the Master's point of view, and love them through His affection.

"Or he that teacheth, on teaching." The teacher is one who not only knows and enjoys the truth himself, but has the gift of so unfolding it as to lead others to see it, enjoy it, own its weight and importance; at the same time, the teacher must not be confounded with the prophet, nor teaching with prophesying. The apostle is particularly energetic in keeping every one to his own work in the unity of the body, and from engaging in a service for which he has no divinely given fitness.

(V. 1). The Apostle prefaces his warnings against the unbridled use of the tongue by exhorting us not to be many teachers. The Apostle is not speaking of the right use of the gift of teaching (Romans 12:7), but of the propensity of the flesh to delight in teaching others, and in its eagerness to take part in ministry. This tendency may exist in all, whether gifted or otherwise. Even where the gift of teaching exists, the flesh, if allowed, can easily misuse the gift to feed its own vanity. Apart, however, from the possession of gift, we are all in danger of attempting to teach others what is right, while forgetting that we ourselves may fail in the very things against which we warn others. One has said, “It is far easier to teach others than to govern ourselves”, and again, “Humility in the heart makes a man slow to speak.” To teach others and fail ourselves only increases our condemnation.

1 Corinthians 14 is clear that the woman is not to speak at all in the assembly. In our present chapter it is shown that teaching is not for her, whether in the assembly or elsewhere, if any public character of things is involved. At least, if men are present, it is not the woman's place to teach. The instructing of women or of children in less public circumstances could hardly come under the same restriction, but the woman must be careful that her teaching in any case does not put her in a place of any kind of prominence. It is in fact her glory to be in quietness. The reason for this given here is to be closely observed! Adam was first formed, then Eve. It is-simply order in God's creation, with no question of moral superiority or inferiority involved at all, nor any question of ability. It is God's order, and any infraction thereof is disorder.

We find, however, that Titus 2:3, 4 instructs elder women to be "teachers of good things," and "That they may teach the young women," etc. Here elder women are given the right to teach, but the sphere is defined to young women and the teaching is rather of an informal character on practical subjects pertaining more to the home and family (v. 3-5). Helping ignorant women on Scripture and free intercourse with them on the Word is quite proper. One would encourage sisters to labor diligently for the Lord in such spheres. Even the quiet communication of the Gospel in conversation with men is proper for a woman, if done in a modest becoming way Such work, of course, may slip into formal teaching, and then a woman is out of her place. If she sets up a regular public teaching lecture on Scripture, even if only women were present, we believe it would be taking the place of a teacher and a violation of I Timothy 2:12" I suffer not a woman to teach."

In the chapters in John already referred to (14, 15, 16), the Lord Jesus especially emphasized the teaching of the Spirit as regards His disciples. He would "teach" them "all things." He would "guide" them "into all truth." This was doubtless true in an especial degree of the apostles to whom He was speaking, inasmuch as they were to be the original depositories of the further revelations which are now contained in the Epistles. Admitting this, it is still true in a general sense of every believer, even the most recently converted — the babe — as 1 John 2:27 shows. The teaching work of the Spirit goes deeper than the mere imparting of information. He instructs so effectually that the believer not only knows mentally but is also possessed by the things that he knows. They are made living and operative in his life.

We have also to take note of another prevalent misconception of this verse. By many excellent and erudite persons the apostle is supposed here to lay on Timothy the responsibility of ordaining to ecclesiastical office. Now of this there is absolutely nothing said. 1 Tim. 3:1-7 does present the qualities requisite for an overseer, or bishop; and undoubtedly the bishop must be apt to teach (διδακτικός, though not necessarily a διδασκαλός or teacher). But ruling was characteristically their duty; and so it is said in 1 Tim. 5:17, "Let the elders that rule well be counted worthy of double honour, especially those that labour in the word and teaching." The fallacy is that others might and did not teach who were not elders; which is at direct issue with the facts, words, and principles of the New Testament on this head. Not an expression in our verse 2 enunciates eldership or implies it. The full meaning of the whole and of every part is satisfied by not going beyond faithful men instructed by Timothy, as the apostle directs, so that they might be competent to teach others also.

Let us weigh a little the nice phraseology of the apostle that we may the better appreciate its wisdom as well as its consistency with the truth revealed elsewhere. The apostle had kept back nothing that was profitable from so confidential a companion. He had nearly accomplished his own course and the ministry which he received from the Lord Jesus to testify the gospel of the grace of God. He shrank not from declaring to others not so near nor so honoured as Timothy the whole counsel of God. So here the things which Timothy had heard from him among many witnesses, these he was to commit to faithful men. As the matter testified was not done in a corner, so the apostle had openly brought out the precious truth in the presence of many witnesses. The Lord had already pointed out that men do not put a light in secret, nor under the corn-measure, nor under the bed; the apostle was an unwearied and whole-hearted witness for Christ unto all men of what he had seen and heard, yea and of the things wherein the Lord was to appear to him. And the "many witnesses" among whom Timothy had heard these things from Paul would not only encourage to the greater spread of the truth but confirm the communications made. For here not inspiration is predicated of the many witnesses, but exact information in order to the confirmation and propagation of the truth. If Christ is the true Light, His own also are the light of the world. To be the salt of the earth is not enough, however good: activity in grace is called for — light diffusing itself and dispelling darkness. For this suited vessels are requisite; not learned, nor even educated, but "faithful men". To them was Timothy to entrust what was revealed of God, in order to build up souls and give them an inheritance among all them that are sanctified. Nor as a simple fact is it assumed that faithful men are necessarily men who are able to teach. It is rather "such as" shall be competent to teach others also. All is as simple as it is beautifully precise.