Preachers and Teachers Avoiding Example-Based Teaching
The Apostle James cautions believers against a widespread eagerness to become teachers, stating, "Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment" (James 3:1). This warning suggests that the role of a teacher carries significant responsibility and potential for greater accountability [2, 7]. The passage implies that few are truly fit for the office, particularly because of the difficulty in governing the tongue, a prerequisite for effective teaching [7].
The desire to be a teacher was prevalent among the Jews to whom James wrote, who often sought the title "Rabbi, Rabbi" [9]. Adam Clarke notes that there were many teachers or rabbis among the Jews, each claiming to possess the truth and seeking to attract disciples. He connects James's caution to a similar sentiment found in Pirkey Aboth, which advises, "Love labor, and hate the rabbin's office" [11]. This suggests a historical context where many aspired to teach without necessarily possessing the requisite qualifications or spiritual maturity [11]. The warning is not against teaching itself, but against an unbridled eagerness to assume the role without proper discernment and preparation [7].
The concept of "heavier judgment" for teachers underscores the gravity of the teaching ministry. John Gill, commenting on Romans 16:17, describes those who cause divisions and offenses contrary to sound doctrine as serving themselves rather than Christ. Such individuals do not preach Christ but seek their own honor, wealth, and applause, aiming to please men rather than God [3]. This self-serving motivation stands in stark contrast to the selfless dedication expected of true teachers. The emphasis on judgment highlights that those who undertake to guide others spiritually will be held to a higher standard for the doctrines they propagate and the examples they set [2, 7].
Paul also addresses the dangers of false teaching and those who "teach differently" or introduce "new forms of teaching" [8]. Calvin interprets this as a warning against those who, for ambition's sake, bring forward novel doctrines. He suggests that "to teach differently" can have a broad meaning, encompassing any new methods or doctrines that deviate from established truth [8]. This concern for doctrinal purity is echoed in Philippians 3:18, where Paul speaks of "many walk[ing]" as "enemies of the cross of Christ." Jamieson, Fausset, and Brown note that Paul often warned against such individuals, sometimes with weeping, indicating the deep sorrow he felt over those who professed faith but lived inconsistently or promoted error [5]. The "many" who walk in such a manner are contrasted with Christ's "little flock," suggesting that popularity does not equate to truth [5].
The New Testament also provides guidance on what constitutes foundational teaching versus more mature instruction. Hebrews 6:1 exhorts believers to move beyond "elementary teaching about the Christ" and "press on to maturity," rather than continually laying a foundation of "repentance from dead works and of faith toward God" [1]. This implies that while foundational truths are essential, teachers should also guide their hearers toward deeper understanding and spiritual growth, rather than perpetually repeating basic principles.
The qualifications for teachers are implicitly linked to their conduct and character. The warning in James 3:1 about controlling the tongue is a direct example [2, 7]. The ability to govern one's speech is presented as a key indicator of fitness for the teaching office [7]. This aligns with broader New Testament expectations for leaders, which often include moral integrity, sound judgment, and an ability to manage one's own household well (e.g., 1 Timothy 3:1-7, Titus 1:5-9).
The issue of example-based teaching is also relevant to the discussion of avoiding certain teaching practices. While the question focuses on avoiding example-based teaching, the broader context of New Testament instruction often emphasizes the importance of a teacher's life as an example. Paul, for instance, frequently exhorted believers to imitate him as he imitated Christ (1 Corinthians 11:1). However, the caution against being "many masters" [9] or "teachers" [7] suggests that not everyone is equipped to be an exemplar in the teaching role. Those who are not genuinely living out the truths they proclaim risk hypocrisy and bring disrepute to the message.
Furthermore, the New Testament addresses specific restrictions on who may teach in certain contexts. For example, 1 Corinthians 14:34 states, "the women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says." Matthew Henry interprets this as an injunction against women teaching in public assemblies, noting Paul's statement in 1 Timothy 2:11-12, "I do not permit a woman to teach or to exercise authority over a man, but to remain quiet" [6]. This highlights that certain roles in teaching were understood to be gender-specific within the early church, reflecting a structured approach to teaching authority [6].
The emphasis on sincerity and inward truth over outward appearance is another aspect of avoiding problematic teaching. Paul, in 2 Corinthians 5:12, contrasts his own sincerity with those who "glory in appearance" rather than in "heart" [10]. Jamieson, Fausset, and Brown explain that false teachers often boasted in external qualities like learning, eloquence, or wealth, rather than genuine spiritual life [10]. This suggests that teachers should avoid relying on superficial characteristics or outward displays that lack true spiritual substance.
Calvin, in his commentary on Isaiah, discusses how some individuals, despite being taught, remain "stupid and senseless," like "children, not in malice, but in understanding" [4]. He connects this to Paul's observation in 1 Corinthians 14:20. This highlights a challenge for teachers: not all hearers are receptive, and some may even ridicule sound doctrine. This underscores the need for teachers to discern their audience and to present truth in a way that is both clear and appropriate, while also recognizing that the effectiveness of teaching is not solely dependent on the teacher's method but also on the hearer's disposition [4].
Sources
- Hebrews “Hebrews 6:1 (NASB) — Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,”
- James “Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. -- James 3:1”
- Romans (Baptist/Reformed) “John Gill on Romans 16:17: For they that are such serve not our Lord Jesus Christ,.... They do not preach him, but themselves; they do not seek the things of Christ, his honour and glory, the spread of his Gospel, and the enlargement of his kingdom and interest; they seek their own things, worldly honour and applause, riches, wealth, and grandeur; they seek to please men, and so are not the servants of Christ: they introduced the observance of meats and drinks in to the kingdom of Christ, which it do not consist of, and neglected the doctrines of righteousness and peace, from whence springs jo”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.13: mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. ( 1 Corinthians 14:20 .) From what follows it will more clearly appear that, since they wer”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:18: many walk--in such a manner. Follow not evildoers, because they are "many" (Exo 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Luk 12:32). often--There is need of constant warning. weeping-- (Rom 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psa 119:136), and Jeremiah's (Jer 13:17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers. enemies ”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14:34: Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, Ti1 2:11, Ti1 2:12. There is indeed an intimation (Co1 11:5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with t”
- 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”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”
- James (Baptist/Reformed) “John Gill on James 3:1: My brethren, be not many masters,.... The apostle having dispatched the subject of faith and good works, which constitute the pure and undefiled religion mentioned in Jam 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in Jam 1:26 who is one that bridles the tongue; and enters into an account of the use and abuse of the tongue: and which is introduced by this exhortation; and which seems to be opposed to an affectation among the Jews, to whom James writes, of being called "Rabbi, Rabbi", or "Mori, Mori", master,”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 5:12: For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (Co2 3:1), namely, his not wishing to "commend" himself again. occasion to glory-- (Co2 1:14), namely, as to our sincerity. in appearance--Greek, "face" (compare Sa1 16:7). The false teachers gloried in their outward appearance, and in external recommendations (Co2 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (Co2 1:12).”
- James (Methodist/Wesleyan) “Adam Clarke on James 3:1: Be not many masters - Do not affect the teacher's office, for many wish to be teachers who have more need to learn. There were many teachers or rabbins among the Jews, each affecting to have The truth, and to draw disciples after him. We find a caution against such persons, and of the same nature with that of St. James, in Pirkey Aboth, c. i. 10: Love labor, and hate the rabbin's office. This caution is still necessary; there are multitudes, whom God has never called, and never can call, because he has never qualified them for the work, who earnestly wish to get into ”