James 3:1 My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.
Dear Steve,
A few questions regarding this verse:
1. Romans 12:6-7 says that teaching is a Spiritual gift. However James seems to suggest that we become teachers by choice. Also, Hebrews 5:12 suggests that at some point in our Christian lives, we should be mature enough to become teachers. My question is: how much of a "spiritual gift" is a work of God versus that of a man/woman? And how do we identify those people with the teaching gift versus those who teach without the teaching gift--if it is even important to make such a distinction?
2. Hebrews 5:12 seems to encourage mature Christians to become teachers, yet James warns against having many people become teachers. Question: When should a person decide to become a teacher? Also, should churches be encouraging people to volunteer to become Sunday School teachers? [My church often resorts to doing so because of the large number of children attending Sunday School, but I have never heard my church warn the volunteers about stricter judgment!]
3. A teacher of Calvisnism and a teacher of Arminiamism teach different theologies. So either one or both of them are wrong. And if they were both devout, sincere followers of Christ, would they still incur this stricter judgment? And by the way, what is this "stricter judgment"--is it less rewards or an actual punishment?
James 3:1 - On teachers
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_Benjamin Ho
- Posts: 137
- Joined: Sat Mar 13, 2004 8:16 am
- Location: Singapore
James 3:1 - On teachers
Last edited by Guest on Wed Dec 31, 1969 7:00 pm, edited 0 times in total.
Reason:
Reason:
Grace and peace,
Benjamin Ho
Benjamin Ho
Ugh!
Why is there this impression out there that God is just looking for opportunities to 'catch us out' as it were? God isn't like that.
God judges people based on what they know to do. "For him who knows to do what is right and does not do it, it is sin." (James 4:17) What people are ignorant of, God doesn't hold them accountable for - unless they're willingly ignorant. (Rom. 1:18-21; 2 Pet. 3:5)
Secondly, why do you need some technical exposition on who should be a teacher? This should be just common sense!
People have different talents. Right? I'm sure you've seen people who are good at teaching others, just like there are people who are musically or artistically gifted. At some point, we'll all be called upon to give a witness to others during the course of our own lives, and for that reason we should all be prepared to be teachers. But some people are born with that God-given talent, whereas others aren't.
The reason why there's a "stricter judgment" on those who would be teachers is that they're responsible for training the next generation, including the next generation of teachers. If they fall short in some way, it will have a much greater effect than, say, someone who falls short when called upon to do a musical performance. Right?
Again, these things are just common sense. They shouldn't need explaining.
Damon
Why is there this impression out there that God is just looking for opportunities to 'catch us out' as it were? God isn't like that.
God judges people based on what they know to do. "For him who knows to do what is right and does not do it, it is sin." (James 4:17) What people are ignorant of, God doesn't hold them accountable for - unless they're willingly ignorant. (Rom. 1:18-21; 2 Pet. 3:5)
Secondly, why do you need some technical exposition on who should be a teacher? This should be just common sense!
People have different talents. Right? I'm sure you've seen people who are good at teaching others, just like there are people who are musically or artistically gifted. At some point, we'll all be called upon to give a witness to others during the course of our own lives, and for that reason we should all be prepared to be teachers. But some people are born with that God-given talent, whereas others aren't.
The reason why there's a "stricter judgment" on those who would be teachers is that they're responsible for training the next generation, including the next generation of teachers. If they fall short in some way, it will have a much greater effect than, say, someone who falls short when called upon to do a musical performance. Right?
Again, these things are just common sense. They shouldn't need explaining.
Damon
Last edited by Guest on Wed Dec 31, 1969 7:00 pm, edited 0 times in total.
Reason:
Reason:
-
_Benjamin Ho
- Posts: 137
- Joined: Sat Mar 13, 2004 8:16 am
- Location: Singapore
Hi Damon,
My questions were directed to Steve for good reasons, mainly because of his teachings that I have heard. So there is some context/background behind those basic questions.
Steve has mentioned frequently that the reason he teaches what he teaches is because of this verse in James. It just struck me that I have never heard him explain what this stricter judgment is.
I have also heard him in his tapes on Spiritual Gifts about teachers of different levels (i.e. a Bible teacher versus a parent who teaches). I guess what I am saying is that teaching in different senarios can be: (a) an appointment by God, (b) an obligation/duty, (c) a spiritual gift, (d) a natural talent/inclination, (e) etc, etc. I think Steve has tried to explain this to me before, but I still haven't figured it out.
I know that parents definitely have a duty as they are commanded to teach their children. But what about the person who volunteers to teach Sunday School, or the lay person who is rostered to give the Sunday message from the pulpit? I'm sure we could rely on common sense to determine who is appropriate, however I do think that they are guidelines in the Bible, about which I'm hoping Steve would have the time to comment.
My questions were directed to Steve for good reasons, mainly because of his teachings that I have heard. So there is some context/background behind those basic questions.
Steve has mentioned frequently that the reason he teaches what he teaches is because of this verse in James. It just struck me that I have never heard him explain what this stricter judgment is.
I have also heard him in his tapes on Spiritual Gifts about teachers of different levels (i.e. a Bible teacher versus a parent who teaches). I guess what I am saying is that teaching in different senarios can be: (a) an appointment by God, (b) an obligation/duty, (c) a spiritual gift, (d) a natural talent/inclination, (e) etc, etc. I think Steve has tried to explain this to me before, but I still haven't figured it out.
I know that parents definitely have a duty as they are commanded to teach their children. But what about the person who volunteers to teach Sunday School, or the lay person who is rostered to give the Sunday message from the pulpit? I'm sure we could rely on common sense to determine who is appropriate, however I do think that they are guidelines in the Bible, about which I'm hoping Steve would have the time to comment.
Last edited by Guest on Wed Dec 31, 1969 7:00 pm, edited 0 times in total.
Reason:
Reason:
Grace and peace,
Benjamin Ho
Benjamin Ho
Hi Benjamin.
I'd be interested to hear Steve's comments as well. But IMHO, there's little difference between someone who's teaching their children at home versus someone who volunteers to teach Sunday school. Why not? Because the bible doesn't differentiate between the two.
For instance, look at what God commended Abraham for in Genesis 18:19: "For I [God] know him [Abraham; that is, God has seen Abraham's actions which demonstrate that this will be the case once he has children]: He will teach his children and his household according to [what he knows], and they will keep the way of the Lord in doing what is right and just, so that the Lord might bring to pass all that He has spoken concerning Abraham."
Abraham doesn't just teach his children about spiritual things, but about everything he knows. The spiritual things are an undifferentiated part of the whole of what he teaches.
What Christians often do is make the spiritual things ten times more important than any other aspect of life. But this is out of balance. The Kingdom should come first, that's true, but nevertheless we ruin our witness to others - and especially to our children - if the rest of our lives aren't emphasized just as much as the spiritual things.
There is one difference that's important to point out, though. Some people are called to be teachers (Eph. 4:11), probably because that's a gift that they have and it's needful to the body of Christ for them to exercise that gift. But even in such a case, a person can have a spiritual calling to be a teacher in other aspects of life in addition to just the spiritual aspect. (As an example, because I'm part of a small group that's unaffiliated with a larger church body, I myself have such a calling. This small group often discusses topics that are outside the normal realm of what could be considered "bible study" or even "Christian living.")
Damon
I'd be interested to hear Steve's comments as well. But IMHO, there's little difference between someone who's teaching their children at home versus someone who volunteers to teach Sunday school. Why not? Because the bible doesn't differentiate between the two.
For instance, look at what God commended Abraham for in Genesis 18:19: "For I [God] know him [Abraham; that is, God has seen Abraham's actions which demonstrate that this will be the case once he has children]: He will teach his children and his household according to [what he knows], and they will keep the way of the Lord in doing what is right and just, so that the Lord might bring to pass all that He has spoken concerning Abraham."
Abraham doesn't just teach his children about spiritual things, but about everything he knows. The spiritual things are an undifferentiated part of the whole of what he teaches.
What Christians often do is make the spiritual things ten times more important than any other aspect of life. But this is out of balance. The Kingdom should come first, that's true, but nevertheless we ruin our witness to others - and especially to our children - if the rest of our lives aren't emphasized just as much as the spiritual things.
There is one difference that's important to point out, though. Some people are called to be teachers (Eph. 4:11), probably because that's a gift that they have and it's needful to the body of Christ for them to exercise that gift. But even in such a case, a person can have a spiritual calling to be a teacher in other aspects of life in addition to just the spiritual aspect. (As an example, because I'm part of a small group that's unaffiliated with a larger church body, I myself have such a calling. This small group often discusses topics that are outside the normal realm of what could be considered "bible study" or even "Christian living.")
Damon
Last edited by Guest on Wed Dec 31, 1969 7:00 pm, edited 0 times in total.
Reason:
Reason:
Hi Ben,
I must apologize for not having seen this post until now. I don't know how I missed it. Usually I am notified when a new post is added, but sometimes (for reasons unknown to me) my computer has not notified me for several days in a row, and I later discover that several posts have be sitting there waiting for an answer for some time, which I never saw. Yours was one of them.
Your questions are those of a mature, thinking Christian—meaning you yourself have apparently thought-through and found the answers to most of the easier questions, and usually come up with the ones that no one finds easy to answer—no one, that is, except Damon, who thinks them so simple as to need no asking, and to require only common sense to understand. Your questions, however, do not have self-evident answers. This will be the best I can do. I am not sure that I am right.
You asked:
1. Romans 12:6-7 says that teaching is a Spiritual gift. However James seems to suggest that we become teachers by choice. Also, Hebrews 5:12 suggests that at some point in our Christian lives, we should be mature enough to become teachers. My question is: how much of a "spiritual gift" is a work of God versus that of a man/woman? And how do we identify those people with the teaching gift versus those who teach without the teaching gift--if it is even important to make such a distinction?
My understanding of spiritual gifts is that there are different types of abilities and assignments that can be referred to as "charismata"—i.e., "gifts of grace."
The word "gift" is used to speak, at times, of a general "calling," condition, or state of life in which God has called a person to serve Him. An example is Paul's referring to marriage and singleness as different "gifts" (1 Cor.7:7). In this sense, one might view distinctive states of life—like poverty or affluence, physical disability or health, popularity or unpopularity, etc.—as separate "gifts" from God to different individuals, though these specific categories are not mentioned under that label in scripture.
Other gifts are clearly occasional and supernatural, so that they don't depend upon or correlate with a person's natural abilities at all. Such gifts are those of working miracles, healings, prophecy and tongues. The fact that such gifts as these can function apart from any natural abilities residing in the person is seen, for example, in a corpse springing to life by contact with Elisha's bones (2 Kings 13:21), or a prophetic word being given through a donkey (Num.22:28-30/ 2 Pet.2:16) or an apostate (1 Sam.19:20-24), or the fact that those who speak in tongues speak a language they have never learned (Acts 2:7-11/ 1 Cor.14:14).
Some gifts, apparently, involve The Holy Spirit anointing or enlivening some native aptitude or acquired skill possessed by the believer, and which may even have been present prior to that person's conversion. Such gifts could include those of teaching, helps, giving, showing mercy, encouragement, leadership, and artistic/musical ministry (though the latter is never mentioned in scripture as "a gift," it is seen as a ministry with spiritual potency in cases like that of David, or of the anonymous musician in 2 Kings 3:15).
Some of the gifts in this last category are activities that all Christians, and even non-Christians do from time to time, but which certain Christians may be called to do as their primary ministry to the Body of Christ. This is why the writer to the Hebrews could suggest that all mature Christians ought to be "teachers" (Hebrews 5:12), in the generic sense, but Paul can ask rhetorically, "Are all teachers?" (1 Cor.12:29) and James can say "Do not be many teachers" (James 3:1), in the special sense.
I believe that God gives teachers to the church (Eph.4:11/ 1 Cor.12:28), who bear enormous responsibility for the shaping of the minds of the the Christian community. When God places such a man in the Body, he has no real option open to him but to teach God's people—regardless how much he may tremble at the responsibility (Moses comes to mind). I think James is warning those whom God has not given that ministry not to covet it nor to place themselves into it out of personal ambition.
In the case of a man who actually is gifted and called by God to be a "teacher" (in the special sense), additional questions arise:
—How much of the gift is God, and how much depends upon the man's natural abilities?
—How should a man who is in that role conduct his ministry so as not to incur great condemnation?
—How do we recognise one who is thus placed by God in the Body, as opposed to one who has sought to "take this honor upon himself"?
I think there are two separate aspects of the teacher's ministry to be considered separately:
One has to do with his knowledge and communication skills. Both of these are dynamic, not static qualities. As such, they are improvable, and a vocational teacher is responsible before God for improving them to the best of his natural abilities. In this respect, one genuine teacher might be better or more impressive than another, because of having applied a greater diligence in study or prayerful meditation. It is also in this respect that a teacher may be (and should be) better at his vocation in his later years than he was in his youth.
The other aspect of the teacher's ministry is that intangible, spiritual endowment that turns his mind and his mouth into instruments of divine blessing and nurture to the flock. This is a spiritual dynamic that may be present in one man, and absent in another, though both are equally knowledgeable and articulate. When one man speaks, he imparts life to his hearers. When the other speaks, he imparts only information. The gifted teacher may not be the more dazzling orator of the two. The more effective teacher may actually be the less-scholarly man, because it is this spiritual anointing, not fleshly learning, that bears the fruit in the hearers.
For this reason, I don't know if a man can improve this aspect of a teaching gift through study or natural development. He may possibly be able to increase it in proportion to his increased surrender to and trust in the Holy Spirit—which has to do with his spiritual, not his academic life, but I think this dimension of a man's gift primarily depends upon the sovereign endowment of God to the individual.
I trust that I am a teacher in the sense of God's gifting and calling in that area (if not, I am in a lot of trouble). In my opinion, the informational content of my teaching has improved considerably since I began teaching in 1970. However, I have no reason to believe that the "anointing to teach" is any greater now than it was then, nor that the spiritual "impact" of my teaching is greater now than it was then. In other words, I think that the things I taught in 1970 entered the hearts of my hearers as dynamically then as would be the case today. However, I have today a better understanding and more truth to impart to my hearers than I had then. This is my opinion, having reflected on these things much over the years.
How should a teacher conduct himself in his calling? Because a teacher is not the same thing as a prophet, he does not speak infallibly to the flock. If a prophet's words must be judged (1 Cor.14:29), how much more should those of a teacher be carefully evaluated and checked against scripture (Acts 17:11/ 1 Thess.5:21)!
A teacher must speak authoritatively where the scriptures are unmistakably clear. He must temper his dogmatism, however, on topics upon which the scriptures speak more obscurely, and to the degree that good-hearted saints may reasonably see things differently.
When a teacher speaks dogmatically on a subject about which there is controversy among good Christians, he takes the risk of imparting to his hearers information that he may later learn to have been incorrect. Hopefully, a teacher is also teachable, and can, therefore, continue to "grow...in knowledge of our Lord and Savior Jesus Christ" (2 Pet.3:18). Growth in knowledge generally involves correcting wrong opinions previously held. No matter what stage a teacher may have reached in his Christian maturity, he should never rule-out the possibility that he has still many things to learn. He should justly be suspicious of views that he learned or came up with on controversial topics about which he has not had occasion carefully to weigh every credible alternative.
The teacher's ministry involves a combination of revelation, study and fairminded, humble clear thinking. He must not be threatened by disagreements with other Christians who hold different views form his own. Confrontations with conflicting viewpoints should be seen as opportunities to research and learn. Love for the truth must outweigh loyalty to a particular school of thought or pride of reputation. Eagerness to fairly examine the arguments for a different viewpoint and to correct oneself where necessary is the only attitude I can respect and trust in a teacher.
When a man is too proud to tell his hearers, "I have been wrong. I just learned something new and contrary to what I previously taught you," he is a danger to the Body of Christ, no matter how close to the "pure truth" his present opinions may be. Better to sit under a man who is 80% correct, and teachable, than a man who is 90% correct, and stubborn. The former will arrive at complete understanding of the truth before the other.
How do you recognise a true teacher? I think Christ's sheep will know His voice and follow Him. "Did not our heart burn within us...while He opened the Scriptures to us?" (Luke 24:32). But being a "sheep" involves, primarily, an attitude desiring to follow and to be fed by Christ. If we maintain a hunger for the truth and an eagerness to follow the scriptures, we will not be abandoned to dangerous teachers. We will also be in the minority of modern religious Christians. It is easier to let another do our thinking for us, and to settle into a belief system that assures our acceptance with a religious community that we find attractive. I suspect that this is the choice that most religious people make. God said, "I will give you shepherds after my own heart" (Jer.3:15) and "though the Lord gives you the bread of adversity and the water of affliction, yet your teachers will not be moved into a corner anymore, but your eyes shall see your teachers." (Isa.30:20).
That's "teachers" (plural). God will bring various teachers and shepherds (not just one pastor or "guru") into you life, by whom you will be able to be challenged and from whom you may glean what limited fare they have to offer. Then God will probably move you on to others. These may be church pastors, parachurch ministry leaders, or even individual brothers and sisters who hold no formal position in any organization. You will know them because their words will send you back to the scriptures to discover for yourself deeper truths than you have previously apprehended. They will have no interest in your becoming their disciples. They will only enhance your relationship of discipleship to Christ. "Not that we have dominion over your faith, but are helpers for your joy, for by [your own] faith you stand" (2 Cor.1:24).
Even when you recognise a genuine teaching gift in a man, you are not entitled to elevate him in your estimate of him, like some kind of guru..."for One is your Teacher, the Christ" (Matt.23:10). "For when one says, 'I follow Paul,' and another, 'I follow Apollos,' are you not mere men? What, after all, is Apollos? And what is Paul? Only servants, through whom you believed?" (1 Cor.3:4-5).
There is always the possibility that you will be more scriptural in your understanding on some point even than a gifted teacher under whom you are learning. There never comes a time when you can surrender your thinking to another person and just "go with" what he thinks. The hearer always retains the right and responsibility to discern and to reject the opinions of teachers which do not jibe with the scriptures.
"I have more understanding than all my teachers, for Your testimonies are my meditation" (Ps.119:99).
"But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him" (1 John 2:27).
You asked:
2. Hebrews 5:12 seems to encourage mature Christians to become teachers, yet James warns against having many people become teachers. Question: When should a person decide to become a teacher? Also, should churches be encouraging people to volunteer to become Sunday School teachers? [My church often resorts to doing so because of the large number of children attending Sunday School, but I have never heard my church warn the volunteers about stricter judgment!]
In my opinion, a person should not initially "decide to become a teacher." One who can teach others should do so whenever the need and opportunity arise, without a mind to having recognition or a title of "teacher." In all likelihood, if you are gifted and called to "be a teacher," this will be recognised by those whom you have occasion to teach, rather than by you. If you are called to teach, you will, no doubt, feel an urge and a passion to do so. However, your release to the ministry is likely to come about more from your passion to learn than from your passion to be a teacher. Your own hunger for truth may translate into discovery and apprehension of truth to a degree that you can barely keep it to yourself. Ezra was determined to teach in Israel, but that desire to teach was preceded by a desire to search, know and obey the scriptures himself. "For Ezra had prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel" (Ezra 7:10).
Sunday School teachers should be gifted, like any other teachers. The formation of the minds of children not less important than the formation of the minds of adults. I have my reservations about some churches' Sunday School programs. The primary spiritual teachers of children are to be their parents. God has given this task to parents (Deut.6:6-7/Eph.6:4), and so He must also have given them the "gift" to teach their own children—at least in most cases. Some Christian children have parents who are not themselves Christians, or who are illiterate or incompetent in some other sense to give spiritual instruction.
For such cases, I believe, God led certain evangelists (like D.L. Moody) to start up children's ministries, or Sunday Schools, to reach the children from unchurched families. Those who pioneer such ministries, I assume, are gifted individuals whom God has called to the work of evangelizing and discipling children whose parents cannot or will not do it.
Unfortunately, a Sunday School program is now routinely included as a feature expected to be present in any institutional church. Programs that are institutionalized, rather than spawned and operated by uniquely gifted individuals, often end up having to be fueled by fleshly energy and staffed by whatever volunteers can be recruited. This results in the younger generation of the church often being trained by reluctant and ungifted instructors, and the fruit produced is not all good.
There are certainly Sunday School teachers who are gifted by God and who perform their ministries with diligence and zeal, resulting in a positive impact on the children they teach. These men and women are, no doubt, "gifted" by God to teach children. But where such gifted people are not present, I do not see it as a good thing for a church to conduct Sunday School. Ministries of the church should arise as so many outlets for various gifted people to use their gifts to the advantage of the church. Institutional ministries tend to create positions, whether or not there are gifted individuals to fill them. Then slots must be "occupied" by ungifted people who get guilt-manipulated into making a commitment to teach.
I think it is better for a church to have no special children's programs, and to place the responsibility back on parents to disciple their own children, than to relegate their instruction to inferior teachers, who may leave a bad taste in their mouth for Christianity in later years.
You asked:
3. A teacher of Calvisnism and a teacher of Arminiamism teach different theologies. So either one or both of them are wrong. And if they were both devout, sincere followers of Christ, would they still incur this stricter judgment? And by the way, what is this "stricter judgment"--is it less rewards or an actual punishment?
If a teacher is devout, open-minded and diligent in his studies, he cannot be held responsible for any deficiency in his understanding, which he has given his best efforts to cultivate. Ultimately, study is made fruitful to students and teachers as the result of God's opening their understanding, that they might understand the scriptures (Luke 24:45). To the extent that each man has done and is doing his best to search the scriptures, to challenge his own ignorance, to meditate on God's word and to humbly accept correction, he has discharged his duty before God withn reference to apprehending the truth. If God has not revealed more to the man than He has yet done, this is God's responsibility, not man's. The man should humbly proceed to teach what he believes to be true.
When it comes to the penalty that will be imposed on the careless, the negligent, and the dishonest teacher, I can't say what form this may take. It is clearly not a small matter with God. There are stripes to be administered to servants who neglect their duties, measured out in proportion to the light they were given and their degree of faithfulness in honoring that light (Luke 12:47-48). I don't have to know exactly what those stripes look or feel like in order to be motivated to avoid deserving them.
I must apologize for not having seen this post until now. I don't know how I missed it. Usually I am notified when a new post is added, but sometimes (for reasons unknown to me) my computer has not notified me for several days in a row, and I later discover that several posts have be sitting there waiting for an answer for some time, which I never saw. Yours was one of them.
Your questions are those of a mature, thinking Christian—meaning you yourself have apparently thought-through and found the answers to most of the easier questions, and usually come up with the ones that no one finds easy to answer—no one, that is, except Damon, who thinks them so simple as to need no asking, and to require only common sense to understand. Your questions, however, do not have self-evident answers. This will be the best I can do. I am not sure that I am right.
You asked:
1. Romans 12:6-7 says that teaching is a Spiritual gift. However James seems to suggest that we become teachers by choice. Also, Hebrews 5:12 suggests that at some point in our Christian lives, we should be mature enough to become teachers. My question is: how much of a "spiritual gift" is a work of God versus that of a man/woman? And how do we identify those people with the teaching gift versus those who teach without the teaching gift--if it is even important to make such a distinction?
My understanding of spiritual gifts is that there are different types of abilities and assignments that can be referred to as "charismata"—i.e., "gifts of grace."
The word "gift" is used to speak, at times, of a general "calling," condition, or state of life in which God has called a person to serve Him. An example is Paul's referring to marriage and singleness as different "gifts" (1 Cor.7:7). In this sense, one might view distinctive states of life—like poverty or affluence, physical disability or health, popularity or unpopularity, etc.—as separate "gifts" from God to different individuals, though these specific categories are not mentioned under that label in scripture.
Other gifts are clearly occasional and supernatural, so that they don't depend upon or correlate with a person's natural abilities at all. Such gifts are those of working miracles, healings, prophecy and tongues. The fact that such gifts as these can function apart from any natural abilities residing in the person is seen, for example, in a corpse springing to life by contact with Elisha's bones (2 Kings 13:21), or a prophetic word being given through a donkey (Num.22:28-30/ 2 Pet.2:16) or an apostate (1 Sam.19:20-24), or the fact that those who speak in tongues speak a language they have never learned (Acts 2:7-11/ 1 Cor.14:14).
Some gifts, apparently, involve The Holy Spirit anointing or enlivening some native aptitude or acquired skill possessed by the believer, and which may even have been present prior to that person's conversion. Such gifts could include those of teaching, helps, giving, showing mercy, encouragement, leadership, and artistic/musical ministry (though the latter is never mentioned in scripture as "a gift," it is seen as a ministry with spiritual potency in cases like that of David, or of the anonymous musician in 2 Kings 3:15).
Some of the gifts in this last category are activities that all Christians, and even non-Christians do from time to time, but which certain Christians may be called to do as their primary ministry to the Body of Christ. This is why the writer to the Hebrews could suggest that all mature Christians ought to be "teachers" (Hebrews 5:12), in the generic sense, but Paul can ask rhetorically, "Are all teachers?" (1 Cor.12:29) and James can say "Do not be many teachers" (James 3:1), in the special sense.
I believe that God gives teachers to the church (Eph.4:11/ 1 Cor.12:28), who bear enormous responsibility for the shaping of the minds of the the Christian community. When God places such a man in the Body, he has no real option open to him but to teach God's people—regardless how much he may tremble at the responsibility (Moses comes to mind). I think James is warning those whom God has not given that ministry not to covet it nor to place themselves into it out of personal ambition.
In the case of a man who actually is gifted and called by God to be a "teacher" (in the special sense), additional questions arise:
—How much of the gift is God, and how much depends upon the man's natural abilities?
—How should a man who is in that role conduct his ministry so as not to incur great condemnation?
—How do we recognise one who is thus placed by God in the Body, as opposed to one who has sought to "take this honor upon himself"?
I think there are two separate aspects of the teacher's ministry to be considered separately:
One has to do with his knowledge and communication skills. Both of these are dynamic, not static qualities. As such, they are improvable, and a vocational teacher is responsible before God for improving them to the best of his natural abilities. In this respect, one genuine teacher might be better or more impressive than another, because of having applied a greater diligence in study or prayerful meditation. It is also in this respect that a teacher may be (and should be) better at his vocation in his later years than he was in his youth.
The other aspect of the teacher's ministry is that intangible, spiritual endowment that turns his mind and his mouth into instruments of divine blessing and nurture to the flock. This is a spiritual dynamic that may be present in one man, and absent in another, though both are equally knowledgeable and articulate. When one man speaks, he imparts life to his hearers. When the other speaks, he imparts only information. The gifted teacher may not be the more dazzling orator of the two. The more effective teacher may actually be the less-scholarly man, because it is this spiritual anointing, not fleshly learning, that bears the fruit in the hearers.
For this reason, I don't know if a man can improve this aspect of a teaching gift through study or natural development. He may possibly be able to increase it in proportion to his increased surrender to and trust in the Holy Spirit—which has to do with his spiritual, not his academic life, but I think this dimension of a man's gift primarily depends upon the sovereign endowment of God to the individual.
I trust that I am a teacher in the sense of God's gifting and calling in that area (if not, I am in a lot of trouble). In my opinion, the informational content of my teaching has improved considerably since I began teaching in 1970. However, I have no reason to believe that the "anointing to teach" is any greater now than it was then, nor that the spiritual "impact" of my teaching is greater now than it was then. In other words, I think that the things I taught in 1970 entered the hearts of my hearers as dynamically then as would be the case today. However, I have today a better understanding and more truth to impart to my hearers than I had then. This is my opinion, having reflected on these things much over the years.
How should a teacher conduct himself in his calling? Because a teacher is not the same thing as a prophet, he does not speak infallibly to the flock. If a prophet's words must be judged (1 Cor.14:29), how much more should those of a teacher be carefully evaluated and checked against scripture (Acts 17:11/ 1 Thess.5:21)!
A teacher must speak authoritatively where the scriptures are unmistakably clear. He must temper his dogmatism, however, on topics upon which the scriptures speak more obscurely, and to the degree that good-hearted saints may reasonably see things differently.
When a teacher speaks dogmatically on a subject about which there is controversy among good Christians, he takes the risk of imparting to his hearers information that he may later learn to have been incorrect. Hopefully, a teacher is also teachable, and can, therefore, continue to "grow...in knowledge of our Lord and Savior Jesus Christ" (2 Pet.3:18). Growth in knowledge generally involves correcting wrong opinions previously held. No matter what stage a teacher may have reached in his Christian maturity, he should never rule-out the possibility that he has still many things to learn. He should justly be suspicious of views that he learned or came up with on controversial topics about which he has not had occasion carefully to weigh every credible alternative.
The teacher's ministry involves a combination of revelation, study and fairminded, humble clear thinking. He must not be threatened by disagreements with other Christians who hold different views form his own. Confrontations with conflicting viewpoints should be seen as opportunities to research and learn. Love for the truth must outweigh loyalty to a particular school of thought or pride of reputation. Eagerness to fairly examine the arguments for a different viewpoint and to correct oneself where necessary is the only attitude I can respect and trust in a teacher.
When a man is too proud to tell his hearers, "I have been wrong. I just learned something new and contrary to what I previously taught you," he is a danger to the Body of Christ, no matter how close to the "pure truth" his present opinions may be. Better to sit under a man who is 80% correct, and teachable, than a man who is 90% correct, and stubborn. The former will arrive at complete understanding of the truth before the other.
How do you recognise a true teacher? I think Christ's sheep will know His voice and follow Him. "Did not our heart burn within us...while He opened the Scriptures to us?" (Luke 24:32). But being a "sheep" involves, primarily, an attitude desiring to follow and to be fed by Christ. If we maintain a hunger for the truth and an eagerness to follow the scriptures, we will not be abandoned to dangerous teachers. We will also be in the minority of modern religious Christians. It is easier to let another do our thinking for us, and to settle into a belief system that assures our acceptance with a religious community that we find attractive. I suspect that this is the choice that most religious people make. God said, "I will give you shepherds after my own heart" (Jer.3:15) and "though the Lord gives you the bread of adversity and the water of affliction, yet your teachers will not be moved into a corner anymore, but your eyes shall see your teachers." (Isa.30:20).
That's "teachers" (plural). God will bring various teachers and shepherds (not just one pastor or "guru") into you life, by whom you will be able to be challenged and from whom you may glean what limited fare they have to offer. Then God will probably move you on to others. These may be church pastors, parachurch ministry leaders, or even individual brothers and sisters who hold no formal position in any organization. You will know them because their words will send you back to the scriptures to discover for yourself deeper truths than you have previously apprehended. They will have no interest in your becoming their disciples. They will only enhance your relationship of discipleship to Christ. "Not that we have dominion over your faith, but are helpers for your joy, for by [your own] faith you stand" (2 Cor.1:24).
Even when you recognise a genuine teaching gift in a man, you are not entitled to elevate him in your estimate of him, like some kind of guru..."for One is your Teacher, the Christ" (Matt.23:10). "For when one says, 'I follow Paul,' and another, 'I follow Apollos,' are you not mere men? What, after all, is Apollos? And what is Paul? Only servants, through whom you believed?" (1 Cor.3:4-5).
There is always the possibility that you will be more scriptural in your understanding on some point even than a gifted teacher under whom you are learning. There never comes a time when you can surrender your thinking to another person and just "go with" what he thinks. The hearer always retains the right and responsibility to discern and to reject the opinions of teachers which do not jibe with the scriptures.
"I have more understanding than all my teachers, for Your testimonies are my meditation" (Ps.119:99).
"But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him" (1 John 2:27).
You asked:
2. Hebrews 5:12 seems to encourage mature Christians to become teachers, yet James warns against having many people become teachers. Question: When should a person decide to become a teacher? Also, should churches be encouraging people to volunteer to become Sunday School teachers? [My church often resorts to doing so because of the large number of children attending Sunday School, but I have never heard my church warn the volunteers about stricter judgment!]
In my opinion, a person should not initially "decide to become a teacher." One who can teach others should do so whenever the need and opportunity arise, without a mind to having recognition or a title of "teacher." In all likelihood, if you are gifted and called to "be a teacher," this will be recognised by those whom you have occasion to teach, rather than by you. If you are called to teach, you will, no doubt, feel an urge and a passion to do so. However, your release to the ministry is likely to come about more from your passion to learn than from your passion to be a teacher. Your own hunger for truth may translate into discovery and apprehension of truth to a degree that you can barely keep it to yourself. Ezra was determined to teach in Israel, but that desire to teach was preceded by a desire to search, know and obey the scriptures himself. "For Ezra had prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel" (Ezra 7:10).
Sunday School teachers should be gifted, like any other teachers. The formation of the minds of children not less important than the formation of the minds of adults. I have my reservations about some churches' Sunday School programs. The primary spiritual teachers of children are to be their parents. God has given this task to parents (Deut.6:6-7/Eph.6:4), and so He must also have given them the "gift" to teach their own children—at least in most cases. Some Christian children have parents who are not themselves Christians, or who are illiterate or incompetent in some other sense to give spiritual instruction.
For such cases, I believe, God led certain evangelists (like D.L. Moody) to start up children's ministries, or Sunday Schools, to reach the children from unchurched families. Those who pioneer such ministries, I assume, are gifted individuals whom God has called to the work of evangelizing and discipling children whose parents cannot or will not do it.
Unfortunately, a Sunday School program is now routinely included as a feature expected to be present in any institutional church. Programs that are institutionalized, rather than spawned and operated by uniquely gifted individuals, often end up having to be fueled by fleshly energy and staffed by whatever volunteers can be recruited. This results in the younger generation of the church often being trained by reluctant and ungifted instructors, and the fruit produced is not all good.
There are certainly Sunday School teachers who are gifted by God and who perform their ministries with diligence and zeal, resulting in a positive impact on the children they teach. These men and women are, no doubt, "gifted" by God to teach children. But where such gifted people are not present, I do not see it as a good thing for a church to conduct Sunday School. Ministries of the church should arise as so many outlets for various gifted people to use their gifts to the advantage of the church. Institutional ministries tend to create positions, whether or not there are gifted individuals to fill them. Then slots must be "occupied" by ungifted people who get guilt-manipulated into making a commitment to teach.
I think it is better for a church to have no special children's programs, and to place the responsibility back on parents to disciple their own children, than to relegate their instruction to inferior teachers, who may leave a bad taste in their mouth for Christianity in later years.
You asked:
3. A teacher of Calvisnism and a teacher of Arminiamism teach different theologies. So either one or both of them are wrong. And if they were both devout, sincere followers of Christ, would they still incur this stricter judgment? And by the way, what is this "stricter judgment"--is it less rewards or an actual punishment?
If a teacher is devout, open-minded and diligent in his studies, he cannot be held responsible for any deficiency in his understanding, which he has given his best efforts to cultivate. Ultimately, study is made fruitful to students and teachers as the result of God's opening their understanding, that they might understand the scriptures (Luke 24:45). To the extent that each man has done and is doing his best to search the scriptures, to challenge his own ignorance, to meditate on God's word and to humbly accept correction, he has discharged his duty before God withn reference to apprehending the truth. If God has not revealed more to the man than He has yet done, this is God's responsibility, not man's. The man should humbly proceed to teach what he believes to be true.
When it comes to the penalty that will be imposed on the careless, the negligent, and the dishonest teacher, I can't say what form this may take. It is clearly not a small matter with God. There are stripes to be administered to servants who neglect their duties, measured out in proportion to the light they were given and their degree of faithfulness in honoring that light (Luke 12:47-48). I don't have to know exactly what those stripes look or feel like in order to be motivated to avoid deserving them.
Last edited by Guest on Wed Dec 31, 1969 7:00 pm, edited 0 times in total.
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In Jesus,
Steve
Steve
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_SoaringEagle
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Steve, can you clarify on the 1 John 2:27? People read this Scripture and oftentimes come away with thinking they don't have to be open to how God would be their teacher through those he has placed in the body for the equiping of the saints (Eph. 4:11).
"But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him" (1 John 2:27).
"But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him" (1 John 2:27).
Last edited by Guest on Wed Dec 31, 1969 7:00 pm, edited 0 times in total.
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