Balancing Non-Biblical Examples with Biblical Focus in Teaching
Christian teachers are encouraged to focus on biblical truth rather than speculative or non-biblical narratives. The apostle Paul, in 1 Timothy 1:4, warns against "giving heed to stories and endless genealogies," which he states lead to "arguings, rather than that stewardship of God which is with faith" [1]. This counsel suggests a preference for instruction grounded in faith and divine stewardship over discussions that might distract from core biblical teachings.
The emphasis on sound doctrine is a recurring theme in Paul's letters. In 1 Timothy 6:3, he addresses those who "teach otherwise" than the desired instruction, referring to heterodoxy or teaching that deviates from established truth [4]. John Gill interprets "teach otherwise" as teaching a doctrine different from what the apostle had taught, specifically regarding duties like those of servants to masters, and more broadly, any doctrine diverging from the Bible [6]. This highlights a concern for the content of teaching to align with scriptural principles. Similarly, in Hebrews 13:9, believers are warned against being "carried aside" by "divers" and "strange doctrines" that are foreign to the truth of Jesus Christ [5]. These passages collectively underscore the importance of adhering to biblical teaching and avoiding speculative or ungrounded instruction.
The early church's teaching methods often involved question and answer, as seen in the account of the young Jesus in the temple, "hearing... [and] asking" the teachers [8]. This rabbinical method allowed for interactive learning and understanding. However, the content of such teaching was expected to be sound. Paul himself, despite his secular learning from Tarsus, chose to preach "Christ crucified" not with "man's wisdom" but with heavenly wisdom, acknowledging himself as one of the "foolish, weak, and despised instruments employed by God" [3]. This suggests that while various teaching methods exist, the substance should remain centered on Christ and biblical revelation.
The contrast between the old covenant and the new covenant further illustrates the focus on substance. The old covenant "worked wrath" because people did not regard it, whereas the new covenant enables obedience through the Spirit's inward impulse and forgiveness of sins [2]. This shift emphasizes a deeper, internal transformation rather than mere external adherence to rules or speculative discussions.
James also cautions against an eagerness to teach, noting that "few govern the tongue well" and that only those who can govern it are fit for the office of teacher [7]. This warning implies that teaching is a serious responsibility that requires careful handling of words and doctrine, further reinforcing the need for biblical focus and avoiding potentially misleading or unedifying non-biblical examples. The overall thrust of these biblical and interpretive traditions is to prioritize clear, faith-building instruction rooted in scripture over extraneous or divisive narratives.
Sources
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:3: teach otherwise--than I desire thee to "teach" (Ti1 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, Ti1 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not--Greek, "accede not to." wholesome--"sound" (Ti1 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
- 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”
- 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”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 2:46: hearing . . . asking--The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching--"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Luk 2:52). In fact, the beauty of Christ's example lies very much in His”