We are not here to think simply of official teachers like Paul’s
apostles, prophets, teachers (1 Cor. 12:28 f.; Eph. 4:11). In the
Didache (xiii. 2, xv. 1, 2) teachers are placed on a par with prophets
and higher than bishops and deacons. There is no doubt that teaching
received tremendous emphasis in the work of the early Christians. Jesus
is the great Teacher of the ages and is usually presented as teaching.
In the Jewish “houses of learning” (synagogues) teaching was as
prominent an element as worship. The official teachers passed away, and
the modern Sunday school movement is an effort to restore the teaching
function in the churches.
The true preacher should be a teacher also, but many preachers are more
evangelistic and hortatory than didactic. The best preachers combine all
these elements and build up the saints in the faith to which they have
been won. The mission work of modern Christianity also has had to lay
new emphasis on the educational side of Christian effort. There is no
reason why the morning service in public worship should not be a
teaching service and the evening service more evangelistic. Teachers are
necessary. People “having itching ears, will heap to themselves teachers
after their own lusts” (2 Tim. 4:3).[75] Epictetus (bk. III, chap,
xxiii, § 29) says: Rufus “used to speak in such a way that each of us as
we sat thought that someone had accused us to him.”
But James here is thinking of the unofficial teachers in the churches.
In the Jewish synagogues there was wide latitude allowed for strangers
and others to speak. Jesus took advantage of this opportunity and taught
freely in the synagogues (Matt. 12:9 ff.; Mark 1:39; Luke 6:6 ff.).
There would be interruption and violent opposition at times (cf. John
6:59-66). Paul used the courtesy to strangers to speak in the Jewish
synagogues and met with open opposition at times (cf. Acts 13:15, 45;
18:6).
In Corinth we have a striking instance of the evil of promiscuous
teaching, unrestrained and unregulated (1 Cor. 14). It became necessary
for Paul to rebuke the church for unseemly disorder. There were many who
were only too ready to be carried away by any newfangled doctrine. There
is safety in free discussion, which acts as a safety valve and also
leaves a deposit of truth. But the acrimonious spirit had a fine
opportunity to display itself. Men of arrogant convictions and little
knowledge felt that they “had no need to learn anything from their
brethren, but were fully equipped as teachers” (Johnstone), “desiring to
be teachers of the law, though they understand neither what they say,
nor whereof they confidently affirm” (1 Tim. 1:7).
Some men with a certain fluency of speech really had no message and only
spoke out of vanity and really “thought more of the admiration which
they might excite by a display of their powers than of the light and
strength which through Gods grace they might give their brethren”
(Dale). Evidently James is here concerned with these promiscuous,
officious, irresponsible, self-appointed teachers, men with a cocksure
explanation of all difficulties, not afraid to rush in where angels fear
to tread.
The world was full of roving teachers with every sort of patent ism to
dispense to the public. Both Jews and Athenians were eager for something
newer than the last stale theory (the very latest fad). The synagogues
of the Jews and the churches of the Christians offered a fine platform
for these cranks to air their notions. Besides, some of the best of men,
earnest Christians, have a “lust for talk” (W. Robertson Nicoll) that
leads them into all sorts of excesses.
James, therefore, is pleading for restraint and moderation when he says,
“Be not many of you teachers,” “do not swell the ranks of the teachers”
(Moffatt). Teachers are absolutely necessary, but the thing can be
overdone. Some learners (disciples) are needed. Liberty within
reasonable limits must be allowed, but not rank license. Men must not be
too eager to teach what they do not know.
There is no danger of an oversupply of well-equipped teachers, who are
masters of the message of Christ. There are still too many who are
incompetent, and therefore the accent on teacher-training in the Sunday
schools is most timely. The caution of James is pertinent today, but we
must not discourage timid souls who can learn to teach and who ought to
undertake it. The greatness of the teacher’s task must not be
overlooked. James warns us against its abuse. There is a mental sloth
that is as bad as this eagerness to be teachers, a lazy satisfaction
with the elements of Christianity and failure to grow into the position
of teachers of the doctrines of grace, continuing as babes unable to
digest solid food (Heb. 5:12).