Balancing Biblical and Non-Biblical Authorities in Teaching
In Christian teaching, the Bible is considered the primary and ultimate authority, with other sources serving as secondary or supplementary. Jesus himself taught "as one having authority, and not as their scribes" [3], indicating a direct divine commission and a pure system of truth [12]. This foundational role of biblical authority is emphasized throughout the New Testament.
The Apostle Paul warns against teaching "different teaching, not in agreement with the true words of our Lord Jesus Christ, and with the teaching which is in agreement with true religion" [1]. This highlights the importance of aligning all instruction with the core tenets of Christian faith as revealed in scripture. John Gill interprets this warning in 1 Timothy 6:3 as a caution against any doctrine that deviates from the Bible and the teachings of Christ, including those that might undermine established order in civil, church, or family governance [11].
While the Bible is paramount, other forms of authority can play a role in teaching, though always subordinate to scripture. The concept of "teacher" in the New Testament carries significant weight. James cautions against an eagerness to become a teacher, noting that few are truly fit for the role, especially given the difficulty of governing the tongue [6]. This suggests that teaching is a serious responsibility requiring careful consideration and spiritual maturity.
The New Testament also acknowledges the need for instruction and growth within the community. The author of Hebrews notes that some believers, despite having had sufficient time, still "need someone to reteach you the basic principles of God’s word" [2]. This implies a role for human teachers in guiding others toward deeper understanding. However, this teaching is always meant to lead back to God's word.
The prophetic office of Christ is one of three functions of his mediatorial role, alongside his kingly and priestly offices [5]. As prophet, Christ reveals God's will. In the new covenant, Jesus is presented as the singular teacher of God's will, in contrast to the scribes and Pharisees [10]. Tyndale House notes that terms like "Rabbi" and "Teacher" in Judaism often denoted those who mediated knowledge about God, but in the community of Jesus, there is only one teacher, Jesus himself [8]. This perspective suggests that while human teachers may explain and apply biblical truths, they do not originate them.
The Old Testament prophet Jeremiah foretold a time when "they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord" [9]. John Gill clarifies that this prophecy does not negate the ongoing need for the public ministry of the word or private instruction among believers in the present age. Instead, it points to a future state, perhaps in heaven or the New Jerusalem, where such external teaching will be less necessary due to direct knowledge of God [9]. Similarly, on Hebrews 8:11, Gill explains that the prophecy "they shall not teach every man his neighbour" does not abolish the external ministry of the word or private Christian instruction, but rather emphasizes an internal knowledge of God that will be widespread [7].
The Law, in Paul's understanding, functioned as a "schoolmaster" or "pedagogue" (Galatians 3:24-25), which Easton's Bible Dictionary defines not as a teacher but as a supervisor who guided children to and from school, instilling discipline [4]. This analogy suggests that certain external authorities, like the Law, served a preparatory role, leading people to Christ by revealing their guilt and helplessness. However, this function ceased "when faith came" [4], indicating a shift in the primary means of spiritual guidance.
Sources
- I Timothy “I Timothy 6:3 (BBE) — If any man gives different teaching, not in agreement with the true words of our Lord Jesus Christ, and with the teaching which is in agreement with true religion,”
- Hebrews “Hebrews 5:12 (BSB) — Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food!”
- Matthew “Matthew 7:29 (BBE) — for he was teaching as one having authority, and not as their scribes.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Schoolmaster — The law so designated by Paul (Gal. 3:24, 25). As so used, the word does not mean teacher, but pedagogue (shortened into the modern page), i.e., one who was intrusted with the supervision of a family, taking them to and from the school, being responsible for their safety and manners. Hence the pedagogue was stern and severe in his discipline. Thus the law was a pedagogue to the Jews, with a view to Christ, i.e., to prepare for faith in Christ by producing convictions of guilt and helplessness. The office of the pedagogue ceased when "faith came", i.e.,”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Kingly office of Christ — One of the three special relations in which Christ stands to his people. Christ's office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator. Christ is King and sovereign Head over his Church and over all things to his Church (Eph. 1:22; 4:15; Col. 1:18; 2:19). He executes this mediatorial kingship in his Church, and over his Church, and over all things in behalf of his Church. This royalty differs from that whic”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 3 (introduction): DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18) be not--literally, "become not": taking the office too hastily, and of your own accord. many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jam 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many. masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jam 2:14-26) wa”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 8:11: And they shall not teach every man his neighbour,.... The Alexandrian copy reads, "citizen"; that is, fellow citizen; and so the Syriac and Arabic versions: "and every man his brother, saying, know the Lord": this is not to be understood, so as to set aside the external and public ministry of the word, which is a standing ordinance of God under the Gospel dispensation; or even the, private instructions of saints one to another, in Christian conversation, whereby they may build up one another in their most holy faith; but the sense is, that men should not only teach, ”
- Matthew (Protestant academic) “Tyndale House on Matthew 23:8: 23:8-12 Jesus does not prohibit the use of titles (especially for one’s own father), but rather the assumption of undue honor by those who transmit knowledge about God. The community of Jesus is a group of equals, each of whom knows God (see 12:46-50; 18:15-20). The terms Rabbi, Father, and Teacher are roughly equivalent. 23:8 Rabbi: These men functioned in Judaism as mediators for dispensing knowledge about God (see 23:7). The new covenant, by contrast, has only one teacher, Jesus himself as Messiah (see Jer 31:31-34).”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 31:34: And they shall teach no more every man his neighbour, and every man his brother,.... Which is not to be understood of the outward ministry of the word; in heaven indeed there will be no need of it, nor in the New Jerusalem state; but in every period of time before it. In the first times of the Gospel, persons were appointed and qualified by Christ to be pastors and teachers; and in the latter day men shall run to and fro, and increase knowledge; besides, the saints in the present state stand in need of teaching; since they know but in part, and there is room for a ”
- Matthew (Protestant academic) “Tyndale House on Matthew 23:10: 23:10 Teacher: This title denotes the function and office of leading others into knowledge about God. Jesus, not the scribes and Pharisees, is the teacher of God’s will (5:17).”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”
- Mark (Methodist/Wesleyan) “Adam Clarke on Mark 1:22: As one that had authority - From God, to do what he was doing; and to teach a pure and beneficent system of truth. And not as the scribes - Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people: 1. because the matter of the teaching did not come from God; and 2. because the teachers themselves were not commissioned by the Most High. See the note on Mat 7:28.”