Teaching Biblical Concepts to Diverse Learners Effectively
The concept of teaching in a biblical context encompasses both the dissemination of foundational truths and the ongoing instruction of believers, often with an emphasis on guarding against false doctrines. Jesus' Great Commission in Matthew 28:19-20 instructs his disciples to "go therefore and make disciples of all nations, baptizing them... teaching them to observe all things whatsoever I have commanded you" [2, 9]. This commission highlights two primary aspects: missionary outreach and pastoral instruction [2]. The initial "teaching" involves making disciples through the proclamation of the Gospel, while the subsequent teaching focuses on instructing those who have converted and been baptized [2, 9].
The content of this teaching is comprehensive, encompassing "all things whatsoever I have commanded you" [2]. This implies a broad scope of Christian instruction, guiding believers in their understanding and practice of faith. The presence of Christ is promised to those engaged in this teaching ministry "alway... even unto the end of the world" [2].
The New Testament also frequently addresses the importance of sound doctrine and the dangers of "divers and strange doctrines" [1]. Paul's letters, particularly to Timothy and Titus, emphasize the need to teach "wholesome words" and the "words of our Lord Jesus Christ," contrasting them with heterodoxy or "teaching otherwise" [5]. John Gill, commenting on Hebrews 13:9, notes that "divers" doctrines can refer to various rites, traditions, or human doctrines, which stand in contrast to the uniform doctrine of Scripture [1]. Calvin, in his commentary on 1-2 Timothy, Titus, Philemon, interprets "teach differently" as forbidding the introduction of new forms of teaching, especially those driven by ambition [3]. These warnings suggest that effective biblical teaching involves not only presenting truth but also discerning and refuting error.
Compact teachings, possibly adapted from early creeds, hymns, or prayers, are found throughout the pastoral epistles, serving to reinforce core doctrines [4]. These foundational teachings often address issues raised by false teachers who might have undermined the universal appeal of the Gospel or held deficient understandings of Christ and salvation [4]. For instance, the author of Hebrews urges believers to move beyond "basic teachings" such as repentance and faith, which are foundational elements of Jewish instruction, towards a deeper understanding of Christ [8]. This suggests a progression in biblical teaching, from initial commitments to ongoing spiritual growth and maturity [8].
While the public ministry of the word is a standing ordinance, the New Covenant also speaks of an internal knowledge of God, where individuals will not need to teach their neighbor or brother to "know the Lord" because "all shall know me, from the least to the greatest" (Hebrews 8:11) [7]. John Gill clarifies that this does not negate external ministry or private instruction among believers, but rather emphasizes a profound, internal knowledge of God that characterizes the new covenant [7].
The early church also saw diverse expressions of teaching within its gatherings. Adam Clarke, commenting on 1 Corinthians 14:26, describes a scenario where different members contributed with psalms, explanations of doctrines, or interpretations of what had been spoken, indicating a dynamic environment for instruction and spiritual expression [6]. This highlights that teaching can take various forms within the community of faith.
Sources
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 28:20: Teaching them--This is teaching in the more usual sense of the term; or instructing the converted and baptized disciples. to observe all things whatsoever I have commanded you: and, lo, I--The "I" here is emphatic. It is enough that I am with you alway--"all the days"; that is, till making converts, baptizing, and building them up by Christian instruction, shall be no more. even unto the end of the world. Amen--This glorious Commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive Encourag”
- 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”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 2:5: 2:5-6 Compact teachings, as in this passage, occur throughout the letters to Timothy and Titus (see also 1 Tim 3:16; 2 Tim 1:9-10; 2:8, 11-13; Titus 3:4-7). They might be adapted bits of creeds, hymns, or prayers that were known to the churches. The doctrines referenced probably relate to Paul’s trouble with the false teachers; it appears that their teaching undercut the universal appeal of the Good News and the effectiveness of the Gentile mission. The false teachers also had a deficient understanding of Jesus and his salvation. 2:5 There is one God and therefo”
- 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.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:26: How is it - every one of you hath a psalm, etc. - Dr. Lightfoot understands this in the following manner: When the congregation came together, some were for spending the time in psalmody; others in explaining particular doctrines; others in reading, praying, or speaking in the Hebrew tongue; others were curious to hear of farther revelations; and others wished to spend the time in the interpretation of what had already been spoken. This may be specious, but to me it is not satisfactory. It seems more likely that, when the whole Church came together, among wh”
- 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, ”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 6:1: 6:1-3 In light of the hearers’ immaturity (5:11-14), the author urges them to move beyond basic teachings. The six basic teachings here were all foundational elements of Jewish instruction. The author might be challenging them to move beyond these basic teachings to further understanding about the person of Christ, which he elaborates in 7:1–10:25. 6:1 Let us go on: Or Let us be carried on, suggesting that God initiates growth to maturity (Phil 2:12-13) and that it is an ongoing process. • Repenting and faith are the basic commitments that initiate a person to the”
- Matthew (Baptist/Reformed) “John Gill on Matthew 28:19: Go ye therefore,.... Into all the world; some into one place, and some into another; since his power and authority, and so now the commission he gave them, reached every where: before it was confined to Judea, but now it is extended to all the nations of the world; see Mat 10:6, and teach all nations; Jews and Gentiles, first the one, and then the other, the doctrines of the Gospel, and the ordinances of it; whatever they had learned from Christ, or were ordered by him, or "disciple all nations": make them disciples by teaching them; or, as the Persic version, by ”