From: Iver Larsen (firstname.lastname@example.org)
Date: Mon Feb 19 2001 - 08:05:13 EST
> At 7:35 AM +0100 2/18/01, Iver Larsen wrote:
> >We should also remember that "teaching" in the NT is not primarily a
> matter of
> >pedagogy, but a question of discerning true teaching from false teaching.
> What is the basis or evidence for this, Iver? In particular, are you making
> that assertion with regard to the pastoral letters or to the GNT more
Yes, I believe it is general in the GNT and in the time and culture of the NT.
There are different kinds of evidence. The main type of evidence not allowed is
evidence from modern culture.
1) Common sense. There are two aspects to teaching. First, good or bad pedagogy
results in a person being described as a good or bad teacher. The focus is on
HOW the person teaches not what she teaches. Second, WHAT is being taught. Is
the content of the teaching correct or not? This results is describing a person
as a true or false teacher.
2) Teaching is linked with authority, power (Acts 13:12) and declaration of
religious truth in the GNT. A teacher was considered an authority figure,
because he had knowledge that others did not have. Unlike today in Western
culture, it was a very high-status position in society. The title "teacher" was
equivalent to "lord, master". The greek DIDASKALOS corresponds to the Hebrew
Rabbi (John 1:38, 20:16). References: Mat 7:29, 8:19, 9:11, 10:24, 23:8, Luk
9:38, 12:13, John 9:34, 13:13-14 etc.
3) Teaching is considered as leading into truth or into falsehood. It is not
concerned with pleasing people, but with speaking the truth. References: Mat
16:20, 22:24, Luk 20:21, John 7:16-17, 14:26, Acts 2:42, 21:21,28, 1 Tim
1:3,7,10; 2:7,12; 4:1,6 ("good teaching" here means "correct, true teaching),
Heb 13:9, James 3:1, 2 Pet 2:1, Rev 2:20.
4) Teaching is close to "doctrine" - 1 Tim 6:1,3, 2 Tim 3:10, 2 John 9,10, and
should be "sound" 2 Tim 4:3, Tit 1:9.
5) The pedagogical aspect is related more to instruction, and other words cover
this area, such as PAIDEUW - 1 Tim 1:20, 2:25. I am not saying the words
DIDASKALOS/DIDASKW exclude reference to pedagogy, but that aspect does not seem
to be a concern in the NT. It is not certain what DIDAKTIKOS in 1 Tim 3:2 and 2
Tim 2:24 refers to. I think it probably refers to a qualified teacher in the
sense of being a good teacher. I take this interpretation from the context of
qualifications for the general office of elders, rather than the more specific
office of a teacher. However, it could also mean a qualified teacher in the
sense of a person with a thorough understanding of the word of God. Maybe both
aspects are included. Hopefully, a good teacher is also a true teacher.
I find Tit 2:3-5 an interesting passage to compare with 1 Tim 2:12, because they
complement each other concerning Paul's view of women and teaching. The relevant
parts of Tit 2:3-5 say:
PRESBUTIDAS [EINAI] EN KATASTHMATI hIEROTREPEIS, MH DIABOLOUS, MH OINWi POLLWi
DEDOULWMENAS, KALODIDASKALOUS hINA SWFRONIZWSIN TAS NEAS FILANDROUS EINAI,
FILOTEKNOUS, ... hUPOTASSOMENAS TAS hIDIOIS ANDRASIN hINA MH hO LOGOS TOU QEOU
Here mature women are told to be teachers of what is good (KALODIDASKALOUS) to
the younger women. The context shows that it is not doctrinal teaching, but
training and instructing in right behaviour. It concerns loving their husbands
and children and submitting to their own husbands, so that the
doctrine/Christianity ("the word of God") should not come in disrepute.
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