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TEACH, TEACHER,
TEACHING
In
the Old Testament
Terminology. In various English versions 12 Heb.
terms in the OT are rendered by some form of the word "teach." The more
important are as follows:
1.
Heb. <aµlap, "get familiar with"
(Job 33:33; 35:11). The verb is used four times in the OT and is rendered in
Prov 22:25 as "learn" and in Job 15:5 by the verb "uttereth" (RSV, NASB
"teach").
2.
Heb. béÆn occurs c. 125 times
in the OT in the general sense of "understand." In two instances the
causative tense has been translated as "taught" (II Chr 35:3; Neh 8:9).
3.
Heb. daµbar. Appearing nearly 1, 500
times in its various forms in the OT, it is rendered as "speak" 814 times
and as "say" 119 times. The KJV translated the verb idiomatically as
"taught" in Jer 28:16 (ASV "hast spoken"; RSV "uttered") and in Jer 29:32 (ASV
"hath spoken"; RSV "has talked"). The RSV also uses "taught" (KJV, ASV
"spoken") to render the verb in Deut 13:5.
4.
Heb. yaµda> occurs over 940 times
and is translated 662 times by the verb "know." The causative form of the
verb is rendered as "teach" in nine instances in the KJV (Deut 4:9; Jdg
8:16; II Chr 23:13; Job 32:7; 37:19; Ps 90:12; Prov 9:9; Isa 40:13 [RSV
"instruct"], and Ezr 7:25 where it represents the cognate Aramaic
yƒda>). In addition, the RSV uses
the word "teach" as the translation of the causative tense in Ps 51:6; 78:5;
143:8.
5.
Heb. yaµsar, "chasten, correct,
instruct," in one instance is translated by the verb "teach" (Prov 31:1).
6.
Heb. sŒaµkal, "to have insight," is
rendered in the KJV as "taught" in II Chr 30:22 (NASB "show good insight")
and "teacheth" in Prov 16:23 (RSV "makes judicious").
7.
Heb. h\aµkam, "to be wise," is
causative in Prov 5:13 ("teachers"), and is idiomatically rendered in Ps
105:22 as "to teach wisdom."
8.
Heb. yaµraÆ, "direct, teach.
instruct," The causative form f the verb is correctly rendered over 40 times
in the KJV by some form of the verb "teach".
9.
Heb. laµmad is translated 57 times
in the KJV by some form of the word "teach." In addition the RSV uses the
word "taught" to render the verb in Isa 50:4, where it occurs twice (ASV,
KJV "learned").
It
is apparent that some of the foregoing Heb. words are rendered
periphrastically by some form of the word "teach" in order to render into
English the nuance of the particular passage. However,
yaµraÆ, and
laµmad are basically the Heb. terms
which may be generally equated with the English word "teach" and its
cognates.
God
as teacher. God is the incomparable teacher (Job
36:22). None can teach Him knowledge (Job 21:22; Isa 40:14). On the
contrary, it is He who teaches man knowledge (Ps 94:10), and the farmer the
art of agriculture (Isa 28:24–26). God taught Moses what to say and do (Ex
4:12, 15), and Israel concerning the law and the commandments (Ex 24:12). He
promised to teach the royal Davidic heirs His covenant and His testimonies
(Ps 132:12) and Israel how she might profit (Isa 48:17). Even the apostate
Judah, said Jeremiah, had been persistently taught by the Lord, but to no
avail (Jer 32:33). In the last days Yahweh will be sought by the nations in
order to be taught by Him (Isa 2:3; Mic 4:2; cf. Isa 30:20; 54:13).
But
God teaches the individual as well as the nation. The humble and the sinner
He teaches in His way (Ps 25:8–9), the psalmist from his youth up out of the
law (Ps 71:17; 94:12), and the one who fears God in the way he should choose
(Ps 25:12). The psalmist praises the Lord that He has taught him His
statutes (Ps 119:171), and because of this teaching he has not departed from
the ordinances (Ps 119:102). We may petition God to teach us His statutes
(Ps 119:12, 64, 68, 124, 135), to teach good judgment and knowledge (Ps
119:66), and how to perform His will (Ps 143:10).
Man
as teacher. Moses taught Israel the statutes, the
commandments, and the ordinances (Deut 4:1, 5,14; 5:31; 6:1 11:19). The
parents, in turn, were instructed to teach these to their children (Deut
4:10; 11:19). The Levitical order was to teach Israel all the statutes,
ordinances, and the law of Yahweh (Lev 10:11; Deut 33:10). Mention is made
of the ministry of a teaching priest (II Chr 15:3; cf. Mal 2:6–7).
The
song of Moses was to be taught to the people (Deut 31:19, 22). David taught
the people of Judah the lament over Saul and Jonathan (II Sam 1:18, NASB;
cf. Jer 9:20 and Ps 60 title). The judges were to teach the instructions
concerning decisions (Deut 17:11). In his valedictorian address before
turning over the reins of governing the people to young King Saul, Samuel
promised to continue to teach Israel in the good and right way (I Sam
12:23). Jehoshaphat commanded the Levites to teach the law in the cities of
Judah (II Chr 17:7, 9), while Ezra taught the people the statutes and
ordinances of the Lord (Ezr 7:10). The Assyrian king requested of the Judean
monarch that one of the Israelitic priests might teach the Assyrian
immigrants in Samaria the law of the God of the land (II Kgs 17:27 f.).
David invited his children to listen to him as he taught them the fear of
the Lord (Ps 34:11); later he vowed that if Yahweh would bestow upon him
moral renewal, he would teach transgressors the ways of God (Ps 51:13). He
also proposed to teach the penitent the way he should go (Ps 32:8).
In
the Wisdom Literature the preacher taught the people knowledge, weighing and
studying and arranging proverbs with great care (Eccl 12:9). Solomon
disclosed that his father had taught him adherence to paternal instruction (Prov
4:4), while in another place the writer asserts that he has taught his son
or disciple the way of wisdom (Prov 4:11). Job petitioned his friends to
teach him his error (Job 6:24). Bildad commended to Job the experience of
former ages as a source of authoritative teaching (Job 8:10). Job indicated
that even the fauna ad flora join to instruct man (Job 12:7–8), and proposed
to teach his friends the hand of God (Job 27:11). Jeremiah prophesied that
the knowledge of Yahweh would not be taught in the days of the new covenant
because all would know Him personally (Jer 31:34; cf. Heb 6:11 and
Isa 54:13).
Unfortunately, however, it is possible to teach evil things as well as good
things. The captured cities were put under the ban lest they should teach
Israel their pagan abominations (Deut 20:18). Judgment is predicted upon the
prophet who teaches lies (Isa 9:15) as well as on the priests who teach
solely for hire (Mic 3:11). A worthless person is represented as teaching
(or pointing) contemptuously or mischievously with his finger (Prov 6:13).
Idolators are held up to ridicule for their credulity that idols of wood and
stone can teach aught to their devotees (Hab 2:19).
Education. Primary education took place in the
home (Deut 4:10; 11:19). The parents combined in this early training of the
child (Prov 4:4, 11; 31:1; Song 8:2). Leaders of the nation, priests,
prophets, psalmists, and the wise contributed to the general education of
Israel. In addition, some had undoubtedly the advantage of the specialized
training in the palace school or in other seats of learning, particularly in
the later history of Israel (e.g., Prov 1:1–4; I Chr 25:7 f.). Daniel
attended the royal academy of Babylon and was taught the language and
literature of the Chaldeans (Dan 1:4). The characteristics of one who has
taught are receptiveness toward instruction and the ability to embody it in
expression (Isa 50:4).
In
the New Testament
Terminology. Some form of the word "teach" is used
in the KJV to render five Gr. terms, four of which are otherwise more
precisely translated by the RSV.
1.
Gr. matheµteuoµ, "to be" or "to make
a disciple" (Mt 28:19; Acts 14:21).
2.
Gr. paideuoµ, "to educate" or
"train" (Acts 22:3; Tit 2:12).
3.
Gr. kateµcheoµ, "to instruct" (I Cor
14:19; Gal 6:6 twice; RSV "taught").
4.
Gr. kataggelloµ, "to proclaim" (Acts
16:21; RSV "advocate")
5.
Gr. soµphronizoµ, "to encourage,"
"advise" (Tit 2:4).
The
RSV renders the normal term for "word" (logos) idiomatically in Lk
10:39 as "teaching."
Apart from these inexact renderings in the KJV, the idea conveyed by the
word "teach" and its cognates and compounds rests entirely upon some form of
the verb didaskoµ.
God
as teacher. Paul maintained that his preaching was
not in words taught by human wisdom but by the Spirit (I Cor 2:13). The
apostle refrained from discoursing on brotherly love to the Thessalonians
because he affirmed that they were taught of God to love one another (I
Thess 4:9). Jesus encouraged His disciples not to worry about what they
would say in the perils of persecution, for in that very hour the Holy
Spirit would teach them what to say (Lk 12:12). The Holy Spirit, said our
Lord, would come as the Paraclete and would teach His disciples all things (Jn
14:26). The anointing of the Spirit is the perennial tutor of the believer
(I Jn 2:27).
Jesus as teacher. The ministry of Jesus throughout
Palestine is described as essentially one of teaching, whether to the casual
crowds or to His own disciples; whether in the synagogues, public places, or
in the audience of the religious leaders (Lk 5:17). The effect upon His
gatherings was impressive, and forced the conviction that He taught not as
the scribes but as one who possessed authority (Mt 7:28 f.; 13:54; Mk 1:22;
6:5; cf. Lk 4:32). Jesus asserted that God had taught Him the words
that He spoke (Jn 8:28) and that His teaching was from the Father (Jn 7:16
f.). His teaching was characterized by the frequent use of parables (Mk
4:2). See Authority.
Nicodemus acknowledged Jesus to be a teacher come from God and attested by
mighty works (Jn 3:2). The chief priests and scribes interrogated Him as to
the source of His teaching authority (Mt 21:23; cf. Jn 18:19). Even
His opponents frankly admitted that the Lord taught the way of God
impartially, regardless of the fear or the favor of man (Mk 12:14; Lk 20:21;
Mt 22:16; cf. Jn 18:19). Indeed, all were astonished at His teaching
(Mt 7:28; 13:54; 22:33; Mk 1:22; 11:18) and asked whether it was a new
teaching (Mk 1:27). In His early circuit of Galilee Christ was glorified by
all for His teaching (Lk 4:15). In the last days of His ministry He was
daily in the temple teaching (Lk 19:47; 20:1; cf. Mk 14:49; Jn
18:20). His ministry was characterized by such activity that the Jews,
misunderstanding one of His statements, queried whether He would go to teach
the Diaspora and the Gentiles (Jn 7:35).
Christ’s reputation as a teacher quickly won for Him the respectful title of
rabbi (q.v.) or rabboni ("my lord," an outstanding title for a
distinguished teacher) from His disciples (Mk 9:5; 11:21; Jn 1:49), His
audiences (Mk 12:14; Jn 3:2), and even his enemies (Lk 10:25; 11:45; 19:39;
20:28). This Aramaic title is at times left untranslated, at times it is
interpreted, but more often it is rendered by the Gr. word
didaskalos (KJV, "master"; RSV
"teacher"), which though not a literal rendering is true to the sense of the
original. Jesus accepted this title as indicative of the true relationship
existing between Himself as teacher and His followers as disciples (Jn
13:13; Lk 6:40; Mt 10:24 f.).
The
central theme in the teaching of Jesus was the kingdom of God (Mt 5:2;
9:35). Luke described his Gospel account as pertaining to all that Jesus
began both to do and to teach (Acts 1:1). Among the many lessons Jesus
taught His disciples, the evangelists have singled out several for
particular mention; e.g., the Sermon on the Mount (q.v.); the
request of His disciples to be taught how to pray (Lk 11:1); His rejection,
death, and resurrection at Jerusalem (Mk 8:31; 9:31); and His second coming
(Mt 24–25; Mk 13; Lk 17:20–27; 21).
The
apostles as teachers. During His ministry Jesus
sent His disciples out to teach (Mk 6:30). They were later commanded by
Jesus to make disciples of all nations and to teach them to observe all He
had commanded (Mt 28:20). After Pentecost, following the ascension, the
apostles taught the people the resurrection of Jesus from the dead (Acts
4:2). Peter and John were commanded by the Jewish council to desist from
teaching in the name of Jesus (Acts 4:18), a command they did not heed, and
were apprehended in the temple as they taught further (Acts 5:21, 24 f.).
Despite another stern warning from the authorities, the apostles continued
to teach and preach Jesus Christ (Acts 5:42) until all Jerusalem was filled
with their teaching (Acts 5:28).
Barnabas and Paul taught an entire year in the church at Antioch (Acts
11:26; cf. 15:35). The proconsul Sergius Paulus was astonished at
Paul’s teaching of the Lord (Acts 13:12). When the Athenians heard Paul,
they brought him to the Areopagus so that he might expound to them his new
teaching (Acts 17:19). Paul spent eighteen months at Corinth teaching the
Word of God (Acts 18:11), and later reminded the Ephesian elders that he had
taught them publicly and from house to house during his stay at Ephesus
(Acts 20:20). Apollos, though he knew only the baptism of John, taught
diligently at Ephesus the things of the Lord (Acts 18:25). The Jewish
disciples accused Paul before James and the elders at Jerusalem of having
taught the Gentiles to abandon the law of Moses, to cease the practice of
circumcision, and to forsake Jewish customs (Acts 21:21). This same charge
was leveled by the Jews themselves when they discovered Paul in the temple
and cried out against him as one who had taught men everywhere against the
Jews, the law, and the temple (Acts 21:28). By the spoken and written word
the apostles taught the message of Christianity to their contemporaries.
Teachers in the church. Paul refers repeatedly to
his commission as a teacher, "a teacher of the Gentiles in faith and truth"
(I Tim 2:7; II Tim 1:11) and to his doctrine (II Tim 3:10; I Cor 4:17). He
denied that the gospel he preached was taught him by man; on the contrary,
he stated that he received it by revelation of Jesus Christ (Gal 1:12).
Paul’s teaching was to all men in all wisdom that every man might become
mature in Christ (Col 1:28; cf. Heb 6:1–2).
Among the gifts of the ascended Christ in order to equip and train the
members of His Body were pastors and teachers (Eph 4:11). Since the
apostles, prophets, and evangelists were primarily mobile, very likely many
of the teachers in the early church had a traveling ministry, visiting the
believers in a certain city for a shorter or longer period of time. In the
church at Antioch it is probable that most or all of the five men named in
Acts 13:1 were not permanently residing there.
The
role of the teacher in the church was through divine appointment and
endowment of the Spirit (I Cor 12:28). Integrity and fidelity to the task of
teaching are strongly enjoined (Rom 12:7; I Tim 4:11, 13, 16), both in
preparation and in content (Tit 2:1, 7; II Tim 4:2). Those who teach are to
be considered worthy of double honor (I Tim 5:17) and merit the support of
those who are taught (Gal 6:6). The aspirant teacher is solemnly warned that
it will ultimately involve him in a more stringent judgment (Jas 3:1).
But
while there are those specially selected to teach in the church, every
believer is to engage in this ministry (Col 3:16; I Cor 14:6, 26; Heb 5:12).
This is to be of benefit to all, and must not be compromised by disorder in
the worship of the church (I Cor 14:6, 19, 26). The servant of the Lord must
be an apt teacher and avoid contentions (II Tim 2:24). While women are
forbidden to teach men in the church (I Tim 2:12), Paul bids older women to
teach what is good as they educate the younger women (Tit 2:3).
The
teaching in the church. There is reference in the
NT to an apostolic Christian tradition termed variously the sound doctrine
(Tit 2:7) or the faithful word (Tit 1:9), which had been delivered to the
church (Rom 6:17; 16:17; Eph 4:21; Col 2:7; II Thess 2:15; II Tim 2:2; Tit
1:9). The early disciples at Jerusalem devoted themselves to the teaching of
the apostles (Acts 2:42). Part of this tradition was the OT, which is
profitable, says Paul, for teaching (Rom 15:4; II Tim 3:16; cf. I Tim
1:8–10). The Christian teaching and that alone (I Tim 1:3) is to be
entrusted to believing men who shall in turn be able to teach others also
(II Tim 2:2; cf. I Tim 4:11). The elder, therefore, must be an apt
teacher (I Tim 3:2), who is to hold fast to the faithful word which he has
been taught so that he may give instruction in sound doctrine and offer an
effective apology for the faith (Tit 1:9). Obedience to the standard of
doctrine is credited with the moral power to liberate the believer from the
thraldom of sin (Rom 6:17). The doctrine is according to godliness (I Tim
6:3) and supplies the necessary spiritual nourishment to the believer (I Tim
4:6).
Other usage. The boy Jesus was found by His family
sitting among the teachers in the temple (Lk 2:46). Nicodemus is called the
teacher of Israel by our Lord (Jn 3:10, ASV, etc.). John the Baptist
taught his disciples how to pray (Lk 11:1). Jesus warns that he who breaks
the least commandment and teaches men so will be least in the kingdom, and,
conversely, he who observes and teaches men so concerning the least
commandment will be great in the kingdom (Mt 5:19). Jesus censured the
scribes and the Pharisees for worshiping God vainly, teaching as doctrines
the precepts of men (Mt 15:9; Mk 7:7; cf. Isa 29:13).
False teaching. There were those among the
Christians in Judea who taught the necessity of circumcision for salvation,
a doctrine later repudiated by the Jerusalem council (Acts 15:1). Paul makes
mention of human precepts and teachings which prescribe cultic regulations
to which the Christian must not submit (Col 2:20–22). He warns Timothy that
in the latter times some will depart from the faith giving heed to doctrines
of demons (I Tim 4:1), while others will accumulate for themselves teachers
to suit their own likings (II Tim 4:3). False teachers who will bring in
destructive heresies are elsewhere forecast to arise in the church (II Pet
2:1).
Paul
urged Timothy to teach the sound words of Jesus and to reject those who
teach otherwise (I Tim 6:2 f.). He instructed that there were those who must
be silenced since they were upsetting whole families by teaching for base
gain what they had no right to teach (Tit 1:11), and he warns Timothy
against the Judaizers who desire vainly to become teachers of the law (I Tim
1:7). The same apostle urged upon the Ephesians the spiritual integration
and vital participation of all within the church so that they would not be
tossed to and fro and carried about with every wind of doctrine (Eph 4:14).
The
author of the Epistle to the Hebrews warns his audience not to be led away
by diverse and strange doctrines (Heb 13:9), while John bids his readers not
to associate with anyone who does not abide in the doctrine of Christ (II Jn
9–10). The church at Pergamum is criticized for having some who adhered to
the teaching of Balaam and the doctrine of the Nicolaitans (Rev. 2:14),
while the church at Thyatira is censured for tolerating the teaching of the
women Jezebel (Rev 2:20, 24).
See
Chastisement; Disciple; Education; Lead, Leader; Parable; Parables of Jesus;
Rabbi.
Bibliography. Karl H. Rengstorf, "Didasko,
etc.," TDNT, II, 135–165.
E.
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