Belief

Belief - (Webster's 1828 Dictionary)

BELIE'F, n.

1. A persuasion of the truth, or an assent of mind to the truth of a declaration, proposition or alleged fact, on the ground of evidence, distinct from personal knowledge; as the belief of the gospel; belief of a witness. Belief may also by founded on internal impressions, or arguments and reasons furnished by our own minds; as the belief of our senses; a train of reasoning may result in belief. Belief is opposed to knowledge and science.

2. In theology, faith, or a firm persuasion of the truths of religion.

No man can attain [to] belief by the bare contemplation of heaven and earth.

3. Religion; the body of tenets held by the professors of faith.

In the heat of persecution, to which christian belief was subject, upon its first promulgation.

4. In some cases, the word is used for persuasion or opinion, when the evidence is not so clear as to leave no doubt; but the shades of strength in opinion can hardly be defined, or exemplified. Hence the use of qualifying words; as a firm, full or strong belief.

5. The thing believed; the object of belief.

Superstitious prophecies are the belief of fools.

6. A creed; a form or summary of articles of faith. In this sense, we generally use Creed.

Believe - (Webster's 1828 Dictionary)

BELIE'VE, v.t. To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity.

When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, _c.

2. To expect or hope with confidence; to trust.

I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Psa 27.

BELIE'VE, v.i. To have a firm persuasion of any thing. In some cases, to have full persuasion, approaching to certainty; in others, more doubt is implied. It is often followed by in or on, especially in the scriptures. To believe in, is to hold as the object of faith. ""Ye believe in God, believe also in me."" John 14. To believe on, is to trust, to place full confidence in, to rest upon with faith. ""To them gave he power to become the sons of God, even to them that believe on his name."" John 1. Johnson. But there is no ground for much distinction.

In theology, to believe sometimes expresses a mere assent of the understanding to the truths of the gospel; as in the case of Simon. Acts 8. In others, the word implies, with this assent of the mind, a yielding of the will and affections, accompanied with a humble reliance on Christ for salvation. John 1:12. 3.15.

In popular use and familiar discourse, to believe often expresses an opinion in a vague manner, without a very exact estimate of evidence, noting a mere preponderance of opinion, and is nearly equivalent to think or suppose.

Discern - (Webster's 1828 Dictionary)

DISCERN, v.t. s as z. [L., to separate or distinguish, Gr.]

1. To separate by the eye, or by the understanding. Hence,

2. To distinguish; to see the difference between two or more things; to discriminate; as, to discern the blossom-buds from the leaf-buds of plants.

Discern thou what is thine--Gen 31.

3. To make the difference.

For nothing else discerns the virtue or the vice.

4. To discover; to see; to distinguish by the eye.

I discerned among the youths, a young man void of understanding. Prov 7.

5. To discover by the intellect; to distinguish; hence, to have knowledge of; to judge.

So is my lord the king to discern good and bad. 2 Sam 14.

A wise mans heart discerneth time and judgment. Eccl 8.

DISCERN, v.i.

1. To see or understand the difference; to make distinction; as, to discern between good and evil, truth and falsehood.

2. To have judicial cognizance.

Doctrine - (Webster's 1828 Dictionary)

DOCTRINE, n. [L., to teach.]

1. In a general sense, whatever is taught. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master. The doctrines of the gospel are the principles or truths taught by Christ and his apostles. The doctrines of Plato are the principles which he taught. Hence a doctrine may be true or false; it may be a mere tenet or opinion.

2. The act of teaching.

He taught them many things by parables, and said to them in his doctrine. Mark 4.

3. Learning; knowledge.

Whom shall he make to understand doctrine? Isa 28.

4. The truths of the gospel in general.

That they may adorn the doctrine of God our Savior in all things. Titus 2.

5. Instruction and confirmation in the truths of the gospel. 2 Tim 3.

Instruct - (Webster's 1828 Dictionary)

INSTRUCT', v.t. [L. instruo, instructum; in and struo, to set or to put on, to furnish. The L. struo is contracted from struco or strugo. See Destroy.]

1. To teach; to inform the mind; to educate; to impart knowledge to one who was destitute of it. The first duty of parents is to instruct their children in the principles of religion and morality.

2. To direct; to enjoin; to persuade or admonish.

She being before instructed by her mother, said, give me here the head of John the Baptist in a charger. Mat 14.

3. To direct or command; to furnish with orders. The president instructed his envoy to insist on the restitution of the property.

4. To inform; to advise or give notice to. On this question the court is not instructed.

5. To model; to form; to prepare. [Not used.]

Instruction - (Webster's 1828 Dictionary)

INSTRUC'TION, n. [L. instructio.]

1. The act of teaching or informing the understanding in that of which it was before ignorant; information.

2. Precepts conveying knowledge.

Receive my instruction and not silver. Prov 8.

3. Direction; order; command; mandate. The minister received instructions from his sovereign to demand a categorical answer.

Instructor - (Webster's 1828 Dictionary)

INSTRUCT'OR, n. A teacher; a person who imparts knowledge to another by precept or information. 1 Cor 4.

1. The preceptor of a school or seminary of learning; any president, professor or tutor, whose business is to teach languages, literature or the sciences; any professional man who teaches the principles of his profession.

Knowledge - (Webster's 1828 Dictionary)

KNOWL'EDGE, n. nol'lej.

1. A clear and certain perception of that which exists, or of truth and fact; the perception of the connection and agreement, or disagreement and repugnancy of our ideas.

We can have no knowledge of that which does not exist. God has a perfect knowledge of all his works. Human knowledge is very limited, and is mostly gained by observation and experience.

2. Learning; illumination of mind.

Ignorance is the curse of God, knowledge the wing wherewith we fly to heaven.

3. Skill; as a knowledge of seamanship.

4. Acquaintance with any fact or person. I have no knowledge of the man or thing.

5. Cognizance; notice. Ruth 2.

6. Information; power of knowing.

7. Sexual intercourse. But it is usual to prefix carnal; as carnal knowledge.

KNOWLEDGE, for acknowledge or avow, is not used.

Teach - (Webster's 1828 Dictionary)

TEACH, v.t. pret. and pp. taught. [L. doceo; dico, dicto, and both these and the Gr. to show, may be of one family; all implying sending, passing, communicating, or rather leading, drawing.

1. To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant.

He will teach us of his ways, and we will walk in his paths. Isa 2.

Lord, teach us to pray, as John also taught his disciples. Luke 11.

2. To deliver any doctrine, art, principles or words for instruction. One sect of ancient philosophers taught the doctrines of stoicism, another those of epicureanism.

In vain they worship me, teaching for doctrines the commandments of men. Mat 15.

3. To tell; to give intelligence.

4. To instruct, or to practice the business of an instructor; to use or follow the employment of a preceptor; as, a man teaches school for a livelihood.

5. To show; to exhibit so as to impress on the mind.

If some men teach wicked things, it must be that others may practice them.

6. To accustom; to make familiar.

They have taught their tongue to speak lies. Jer 9.

7. To inform or admonish; to give previous notice to.

For he taught his disciples, and said--Mark 9.

8. To suggest to the mind.

For the Holy Spirit shall teach you in that same hour what ye ought to say. Luke 12.

9. To signify or give notice.

He teacheth with his fingers. Prov 6.

10. To counsel and direct. Hab 2.

TEACH, v.i. To practice giving instruction; to perform the business of a preceptor.

The heads thereof judge for reward, and the priests thereof teach for hire. Micah 3.

TEACH, n. In sugar works, the last boiler.

Teacher - (Webster's 1828 Dictionary)

TE'ACHER, n. One who teaches or instructs.

1. An instructor; a preceptor; a tutor; one whose business or occupation is to instruct others.

2. One who instructs others in religion; a preacher; a minister of the gospel.

The teachers in all the churches assembled themselves.

3. One who preaches without regular ordination.

Teaching - (Webster's 1828 Dictionary)

TE'ACHING, ppr. Instructing; informing.

TE'ACHING, n. The act or business of instructing.

1. Instruction.

Unbelief - (Webster's 1828 Dictionary)

UNBELIE'F, n.

1. Incredulity; the withholding of belief; as, unbelief is blind.

2. Infidelity; disbelief of divine revelation.

3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, _c. Mat 13. Mark 16. Heb 3. Rom 4.

4. Weak faith. Mark 9.

Unknown - (Webster's 1828 Dictionary)

UNKNOWN, a.

1. Not known. The author of the invention is unknown.

2. Greater than is imagined.

3. Not having had cohabitation.

4. Not having communication.

be-lef'.

See FAITH.

di-zurn': Five Hebrew words are thus translated: bin, yadha`, nakhar, ra'ah and shama`. It may simply mean "observe" (bin), "I discerned among the youths" (Pr 7:7); or discriminating knowlege, "A wise man's heart discerneth time and judgment" (Ec 8:5, yadha`); "He discerned him not, because his hands," etc. (Ge 27:23, nakhar); "Then shall ye return and discern between the righteous and the wicked" (Mal 3:18, ra'ah); "So is my lord the king to discern good," etc. (2Sa 14:17, shama`). In the New Testament the words anakrino, diakrino and dokimazo are thus translated, expressing close and distinct acquaintance with or a critical knowledge of things. Used in 1Co 2:14 the King James Version of "the things of the spirit of God"; in 1Co 11:29 of "the (Lord's) body" in the sacrament; in Mt 16:3 of "the face of the heaven"; in Heb 5:14 of a clear knowledge of good and evil as the prerogative of a full-grown man. See also next article.

Henry E. Dosker

dok'-trin: Latin doctrina, from doceo, "to teach," denotes both the act of teaching and that which is taught; now used exclusively in the latter sense.

1. Meaning of Terms:

(1) In the Old Testament for

(a) leqach "what is received," hence, "the matter taught" (De 32:2; Job 11:4; Pr 4:2; Isa 29:24, the American Standard Revised Version "instruction");

(b) she-mu`ah, "what is heard" (Isa 28:9, the Revised Version (British and American) "message," the Revised Version, margin "report");

(c) mucar, "discipline" (Jet 10:8 margin), "The stock is a doctrine" (the Revised Version British and American) "instruction" of vanities, i. e. "The discipline of unreal gods is wood (is like themselves, destitute of true moral force" (BDB)).

(2) In the New Testament for

(i) didaskalia =

(a) "the act of teaching" (1Ti 4:13,16; 5:17; 2Ti 3:10,16), all in the Revised Version (British and American) "teaching";

(b) "what is taught" (Mt 15:9; 2Ti 4:3). In some passages the meaning is ambiguous as between (a) and (b).

(ii) didache, always translated "teaching" in the Revised Version (British and American), except in Ro 16:17, where "doctrine" is retained in the text and "teaching" inserted in the margin =

(a) the act of teaching (Mr 4:2; Ac 2:42, the King James Version "doctrine");

(b) what is taught (Joh 7:16,17; Re 2:14,15,24, the King James Version "doctrine"). In some places the meaning is ambiguous as between (a) and (b) and in Mt 7:28; Mr 1:22; Ac 13:12, the manner, rather than the act or matter of teaching is denoted, namely, with authority and power.

2. Christ's Teaching Informal:

The meaning of these words in the New Testament varied as the church developed the content of its experience into a system of thought, and came to regard such a system as an integral part of saving faith (compare the development of the meaning of the term "faith"):

(1) The doctrines of the Pharisees were a fairly compact and definite body of teaching, a fixed tradition handed down from one generation of teachers to another (Mt 16:12, the King James Version "doctrine"; compare Mt 15:9; Mr 7:7).

(2) In contrast with the Pharisaic system, the teaching of Jesus was unconventional and occasional, discursive and unsystematic; it derived its power from His personality, character and works, more than from His words, so that His contemporaries were astonished at it and recognized it as a new teaching (Mt 7:28; 22:33; Mr 1:22,27; Lu 4:32). So we find it in the Synoptic Gospels, and the more systematic form given to it in the Johannine discourses is undoubtedly the work of the evangelist, who wrote rather to interpret Christ than to record His ipsissima verba (Joh 20:31).

3. Apostolic Doctrines:

The earliest teaching of the apostles consisted essentially of three propositions:

(a) that Jesus was the Christ (Ac 3:18);

(b) that He was risen from the dead (Ac 1:22; 2:24,32); and

(c) that salvation was by faith in His name (Ac 2:38; 3:16). While proclaiming these truths, it was necessary to coordinate them with Hebrew faith, as based upon Old Testament revelation.

The method of the earliest reconstruction may be gathered from the speeches of Peter and Stephen (Ac 2:14-36; 5:29-32; 7:2-53). A more thorough reconstruction of the coordination of the Christian facts, not only with Hebrew history, but with universal history, and with a view of the world as a whole, was undertaken by Paul. Both types of doctrine are found in his speeches in Acts, the former type in that delivered at Antioch (Ac 13:16-41), and the latter in the speeches delivered at Lystra (Ac 14:15-17) and at Athens (Ac 17:22-31). The ideas given in outline in these speeches are more fully developed into a doctrinal system, with its center removed from the resurrection to the death of Christ, in the epistles, especially in Galatians, Romans, Ephesians, Philippians and Colossians. But as yet it is the theological system of one teacher, and there is no sign of any attempt to impose it by authority on the church as a whole. As a matter of fact the Pauline system never was generally accepted by the church. Compare James and the Apostolic Fathers.

4. Beginnings of Dogma:

In the Pastoral and General Epistles a new state of things appears. The repeated emphasis on "sound" or "healthy doctrine" (1Ti 1:10; 6:3; 2Ti 1:13; 4:3; Tit 1:9; 2:1), "good doctrine" (1Ti 4:6) implies that a body of teaching had now emerged which was generally accepted, and which should serve as a standard of orthodoxy. The faith has become a body of truth "once for all delivered unto the saints" (Jude 1:3). The content of this "sound doctrine" is nowhere formally given, but it is a probable inference that it corresponded very nearly to the Roman formula that became known as the Apostles' Creed. See DOGMA.

T. Rees

in-struk'-shun.

See CATECHIST; EDUCATION; SCHOOL.

no, nol'-ej (in Hebrew chiefly yadha`, noun da`ath; in Greek ginosko, oida' "to know fully," epiginosko, noun gnosis epignosis): Knowledge strictly is the apprehension by the mind of some fact or truth in accordance with its real nature; in a personal relation the intellectual act is necessarily conjoined with the element of affection and will (choice, love, favor, or, conversely, repugnance, dislike, etc.). Knowledge is distinguished from "opinion" by its greater certainty. The mind is constituted with the capacity for knowledge, and the desire to possess and increase it. The character of knowledge varies with its object. The senses give knowledge of outward appearances; the intellect connects and reasons about these appearances, and arrives at general laws or truths; moral truth is apprehended through the power inherently possessed by men of distinguishing right and wrong in the light of moral principles; spiritual qualities require for their apprehension spiritual sympathy ("They are spiritually judged," 1Co 2:14). The highest knowledge possible to man is the knowledge of God, and while there is that in God's infinity which transcends man's power of comprehension (Job 11:7,9), God is knowable in the measure in which He has revealed Himself in creation (Ro 1:19,20, "that which is known of God," etc.), and supremely in Jesus Christ, who alone perfectly knows the Father, and reveals Him to man (Mt 11:27). This knowledge of God in Jesus Christ is "life eternal" (Joh 17:3). Knowledge is affirmed of both God and man, but with the wide contrast that God's knowledge is absolute, unerring, complete, intuitive, embracing all things, past, present, and future, and searching the inmost thoughts of the heart (Ps 139:1,23); whereas man's is partial, imperfect, relative, gradually acquired, and largely mixed with error ("Now we see in a mirror darkly .... in part," 1Co 13:12). All these points about knowledge are amply brought out in the Scripture usage of the terms. A large part of the usage necessarily relates to natural knowledge (sometimes with a carnal connotation, as Ge 4:1,17), but the greatest stress also is laid on the possession of moral and spiritual knowledge (e.g. Ps 119:66; Pr 1:4,7,22,29; 8:10, etc.; Lu 1:77; Ro 15:14; 2Pe 1:5,6). The highest knowledge, as said, is the knowledge of God and Christ, and of God's will (Ho 6:6; Ro 11:33; Eph 1:17; 4:13; Php 1:9; 3:8; Col 1:9,10, etc.). The moral conditions of spiritual knowledge are continually insisted on ("If any man willeth to do his will, he shall know of the teaching, whether it is of God," Joh 7:17). On the. other hand, the pride of intellectual knowledge is condemned; it must be joined with love ("Knowledge puffeth up, 1Co 8:1). The stronger term epignosis is used to denote the full and more perfect knowledge which is possessed in Christ, the conditions of which are humility and love. Of knowledge as connoting favor, choice, on the part of God, there are many examples (Ps 1:6, Yahweh knoweth the way of the righteous"; Ga 4:9, "know God, or rather to be known by God"; compare Ro 8:29, "whom he fore-knew").ectual knowledge as the Divine omnipotence is different from muscular strength. Consequently, the passage of this knowledge into a human intellect is impossible, and the problem of the incarnation should be stated: What effect did Divine omniscience in the person have on the conscious intellect of the manhood? There is so little help from the past to be gained in answering this question, that it must remain open at present--if, indeed, it is ever capable of a full answer. But that ignorance in the intellect of the manhood is fully consistent with omniscience in the person seems to be not merely a safe answer to the question as stated, but an inevitable answer if the true humanity of Christ is to be maintained at all.

See FOREKNOWLEDGE.

James Orr

tech, tech'-er, tech'-ing:

I. OLD TESTAMENT TERMS

1. Discipline

2. Law

3. Discernment

4. Wisdom

5. Knowledge

6. Illumination

7. Vision

8. Inspiration

9. Nourishment

II. NEW TESTAMENT TERMS

1. Instruction

2. Acquisition

3. Presentation

4. Elucidation

5. Exposition

6. Authority

7. Care

8. Supervision

III. OLD TESTAMENT HISTORY

1. In the Home

2. In Public

IV. EXTRA-BIBLICAL TEACHING

V. NEW TESTAMENT HISTORY

1. Christ's Life

2. Apostolic Labors

3. General Considerations

A rich variety of words is employed in the Bible to describe the teaching process. The terms do not so much indicate an office and an official as a function and a service, although both ideas are often expressed or implied.

I. Old Testament Terms.

1. Discipline:

lamadh, "to beat": A very common word for "to teach"; it may have meant "to beat with a rod," "to chastise," and may have originally referred to the striking and goading of beasts by which they were curbed and trained. By a noble evolution the term came to describe the process of disciplining and training men in war, religion and life (Isa 2:3; Ho 10:11; Mic 4:2). As teaching is both a condition and an accompaniment of disciplining, the word often means simply "to teach," "to inform" (2Ch 17:7; Ps 71:17; Pr 5:13). The glory of teaching was its harmony with the will of God, its source in God's authority, and its purpose to secure spiritual obedience (De 4:5,14; 31:12,13).

2. Law:

yarah, "to cast": The teaching idea from which the law was derived is expressed by a verb which means "to throw," "to cast as an arrow or lot." It is also used of thrusting the hand forth to point out or show clearly (Ge 46:28; Ex 15:25). The original idea is easily changed into an educational conception, since the teacher puts forth new ideas and facts as a sower casts seed into the ground. But the process of teaching was not considered external and mechanical but internal and vital (Ex 35:34,35; 2Ch 6:27). The nominal form is the usual word for law, human and divine, general and specific (De 4:8; Ps 19:8; Pr 1:8). The following are suggestive phrases: "the book of the law" (De 28:61; 2Ki 22:8); "the book of the law of Moses" (Jos 8:31; 2Ki 14:6); "the book of the law of God" (Jos 24:26); "the book of the law of Yahweh" (2Ch 17:9). Thus even in the days of Joshua there was in the possession of the religious teachers a book of the Law of the Lord as given by Moses. This recorded revelation and legislation continued to be the divine norm and ultimate authority for priest, king and people (2Ch 23:11; Ne 8:1-3).

3. Discernment:

bin, "to separate": The word meaning "to separate," "to distinguish," is often used in a causative sense to signify "to teach." The idea of teaching was not an aggregation of facts bodily transferred like merchandise. Real learning followed genuine teaching. This word suggests a sound psychological basis for a good pedagogy. The function of teaching might be exercised with reference to the solution of difficult problems, the interpretation of God's will, or the manner of a godly life (Da 8:16,26; Ne 8:7-9; Ps 119:34).

4. Wisdom:

sakhal, "to be wise": The verb from which the various nominal forms for "wisdom" are derived means "to look at," "to behold," "to view," and in the causative stem describes the process by which one is enabled to see for himself what had never before entered his physical or intellectual field of consciousness. The noun indicates a wise person or sage whose mission is to instruct others in the ways of the Lord (Pr 16:23; 21:11; and often in the Wisdom literature). In Da 12:3 we read: "They that are wise (margin, "the teachers") shall shine as the brightness of the firmament."

5. Knowledge:

yadha', "to see" (compare oida): This verb literally means "to see" and consequently "to perceive," "to know," "to come to know," and "cause to know or teach." It describes the act of knowing as both progressive and completed. The causative conception signifies achievement in the sphere of instruction. It is used of the interpretation and application by Moses of the principles of the law of God (Ex 18:16,20), of the elucidation of life's problems by the sages (Pr 9:9; 22:19), and of constant Providential guidance in the way of life (Ps 16:11).

6. Illumination:

zahar, "to shine": This verbal root signifies "to shine," and when applied to the intellectual sphere indicates the function of teaching to be one of illumination. Ignorance is darkness, knowledge is light. Moses was to teach the people statutes and laws, or to enlighten them on the principles and precepts of God's revelation (Ex 18:20). The service rendered by the teachers--priests, Levites and fathers--sent forth by Jehoshaphat, was one of illumination in the twofold sense of instruction and admonition (2Ch 19:8-10).

7. Vision:

ra'-ah, "to see": The literal meaning of this verb is "to see," and the nominal form is the ancient name for prophet or authoritative teacher who was expected to have a clear vision of spiritual realities, the will of God, the need of man and the way of life (1Sa 9:9; 1Ch 9:22; 2Ch 16:7 f; Isa 30:10).

8. Inspiration;

nabha', "to boil up": The most significant word for "prophet" is derived from the verb which means "to boil up or forth like a fountain," and consequently to pour forth words under the impelling power of the Spirit of God. The Hebrews used the passive forms of the verb because they considered the thoughts and words of the prophets due not to personal ability but to divine influence. The utterances of the prophets were characterized by instruction, admonition, persuasion and prediction (De 18:15-22; Eze 33:1-20).

9. Nourishment:

ra`ah, "to feed a flock": The name "shepherd," so precious in both the Old Testament and the New Testament, comes from a verb meaning "to feed," hence, to protect and care for out of a sense of devotion, ownership and responsibility. It is employed with reference to civil rulers in their positions of trust (2Sa 5:2; Jer 23:2); with reference to teachers of virtue and wisdom (Pr 10:21; Ec 12:11); and preeminently with reference to God as the great Shepherd of His chosen people (Ps 23:1; Ho 4:16). Eze 34 presents an arraignment of the unfaithful shepherds or civil rulers; Ps 23 reveals Yahweh as the Shepherd of true believers, and Joh 10 shows how religious teachers are shepherds under Jesus the Good Shepherd.

II. New Testament Terms.

Further light is thrown upon religious teaching in Bible times by a brief view of the leading educational terms found in the New Testament.

1. Instruction:

didasko, "to teach": The usual word for "teach" in the New Testament signifies either to hold a discourse with others in order to instruct them, or to deliver a didactic discourse where there may not be direct personal and verbal participation. In the former sense it describes the interlocutory method, the interplay of the ideas and words between pupils and teachers, and in the latter use it refers to the more formal monologues designed especially to give information (Mt 4:23; Mt 5-7; 13:36 f; Joh 6:59; 1Co 4:17; 1Ti 2:12). A teacher is one who performs the function or fills the office of instruction. Ability and fitness for the work are required (Ro 2:20; Heb 5:12). The title refers to Jewish teachers (Joh 1:38), to John the Baptist (Lu 3:12), to Jesus (Joh 3:2; 8:4, and often), to Paul (1Ti 2:7; 2Ti 1:11), and to instructors in the early church (Ac 13:1; Ro 12:7; 1Co 12:28). Teaching, like preaching, was an integral part of the work of an apostle (Mt 28:19; Mr 16:15; Eph 4:1).

2. Acquisition:

manthano, "to learn": The central thought of teaching is causing one to learn. Teaching and learning are not scholastic but dynamic, and imply personal relationship and activity in the acquisition of knowledge (Mt 11:29; 28:19; Ac 14:21). There were three concentric circles of disciples in the time of our Lord: learners, pupils, superficial followers, the multitude (Joh 6:66); the body of believers who accepted Jesus as their Master (Mt 10:42); and the Twelve Disciples whom Jesus also called apostles (Mt 10:2).

3. Presentation:

paratithemi, "to place beside": The presentative idea involved in the teaching process is intimately associated with the principle of adaptation. When it is stated that Christ put forth parables unto the people, the sacred writer employs the figure of placing alongside of, or near one, hence, before him in an accessible position. The food or teaching should be sound, or hygienic, and adapted to the capacity and development of the recipient (Mt 13:24; Mr 8:6; Ac 16:34; 1Co 10:27; 2Ti 4:3; Heb 5:12-14).

4. Elucidation:

diermeneuo, "to interpret": In the walk to Emmaus, Christ explained to the perplexed disciples the Old Testament Scriptures in reference to Himself. The work of interpreter is to make truth clear and to effect the edification of the hearer (Lu 24:27; 1Co 12:30; 14:5,13,17).

5. Exposition:

ektithemi, "to place out": The verb literally means "to set or place out," and signifies to bring out the latent and secret ideas of a literary passage or a system of thought and life. Thus Peter interpreted his vision, Aquila and Priscilla unfolded truth to Apollos, and Paul expounded the gospel in Rome (Ac 11:4; 18:26; 28:23). True teaching is an educational exposition.

6. Authority:

prophetes, "one who speaks for": A prophet was a man who spoke forth a message from God to the people. He might deal with past failures and achievements, present privileges and responsibilities, or future doom and glory. He received his message and authority from God (De 18:15-22; Isa 6). The word refers to Old Testament teachers (Mt 5:12), to John the Baptist (Mt 21:26), to Jesus the Messiah (Ac 3:25), and to special speakers in the Apostolic age (Mt 10:41; Ac 13:1; 1Co 14:29,37).

7. Care:

poimen, "a shepherd": The word for shepherd signifies one who tends a flock, and by analogy a person who gives mental and spiritual nourishment, and guards and supports those under his care (Mt 9:36; Joh 10:2,16; 1Pe 2:25; Eph 4:11). Love is a fundamental prerequisite to the exercise of the shepherding function (Joh 21:15-18). The duties are to be discharged with great diligence and in humble recognition of the gifts and appointment of the Holy Spirit (Ac 20:28).

8. Supervision:

episkopos, "an overseer": The bishop or overseer was to feed and protect the blood-bought church of God (Ac 20:28). Among the various qualifications of the religious overseers was an aptitude for teaching (1Ti 3:2; Tit 1:9). The Lord is pre-eminently shepherd and bishop (1Pe 2:25).

III. Old Testament History.

1. In the Home:

In the Jewish home the teaching of the law of the Lord was primarily incumbent upon the parents. The teaching was to be diligent, the conversation religious, and the atmosphere wholesome (De 6:7-9).

2. In Public:

Provision was also made for public instruction the law of God (De 31:12,13). This is a compact summary of early Hebrew teaching in regard to the extent of patronage, the substance of instruction, and the purpose of the process. Samuel the judge and prophet recognized that his duty was fundamentally to pray, to God for his people and to teach the nation "the good and the right way" (1Sa 12:23). The glory and prosperity of Judah under Jehoshaphat were due in large measure to the emphasis he laid upon religious instruction as the basis of national character and stability. His peripatetic Bible school faculty consisted of five princes, nine Levites and two priests who effected a moral and religious transformation, for "they taught in Judah, having the book of the law of Yahweh with them" (2Ch 17:7-9). The most striking illustration we have of public religious instruction in the Old Testament is found in Ne 8. Ezra the priest and scribe was superintendent, and had an ample corps of teachers to instruct the multitude of men, women and children eager to hear. Prayer created a devotional atmosphere. The reading was distinct, the interpretation correct and intelligible. There was real teaching because the people were made to understand and obey the law. In Ne 9 and 10 we have recorded the spiritual, ceremonial, social and civic effects of ancient religious instruction.

IV. Extra-Biblical Teaching.

The captivity gave mighty impulse to teaching. In far-away Babylon the Jews, deprived of the privilege and inspiration of the temple, established the synagogue as an institutional center of worship and instruction. During the latter part of the inter-Biblical period, religious teaching was carried on in the synagogue and attendance was compulsory, education in the Law being considered the fundmental element of national security (Deutsch, Literary Remains, 23; Edersheim, Life and Times of Jesus the Messiah, I, 230). The Bible text alone was taught those from 5 to 10 years of age, the first lessons being taken from Le (Taylor, Sayings of the Jewish Fathers, 111). From 10 to 15 years of age the pupil was taught the substance of the Mishna or unwritten tradition, and accorded the privilege of entering into the discussions of the Mishna which constitute the Gemara (Edersheim, op. cit., I, 232). Selections of Scriptures like the shema (De 6:4-9) were made for study, and lesson helps were adapted to the capacity of the pupils (Ginsburg, article "Education" in Cyclopedia of Biblical Literature). The significance of the teaching idea among the Jews is indicated by numerous expressions for school (article "Education," Cyclopedia of Biblical Literature) and the prevalence of the synagogues, there being perhaps 480 in Jerusalem in the time of Christ (Hor. Heb. I, 78). The pupil was not expected to be a passive hearer but an active participant (Ab., vi.6; Taylor, Sayings of the Jewish Fathers, 115 f). Great emphasis was laid upon audible repetition and exact memory, yet the teacher was culpable if the pupil failed to understand the prescribed lesson (Hamburger, RE, II, 672, 674). The pupil was regarded as the child of his teacher (Sanhedhrin 19), which is a familiar idea in the New Testament. The faithful teacher was considered destined to occupy a high seat among the ancients (Da 12:3). The scribes were secretaries or copyists of the sacred Law, and would thus acquire at least an accurate verbal knowledge of its contents. Quite naturally they would become religious teachers (Ne 8:4). Hence, also their prominence in the New Testament.

LITERATURE.

Article "Torah," Jewish Encyclopedia (compare the articles "Talmud'' and "Education"); Trumbull, Yale Lectures on the Sunday-School, 3-40; Hamburger. See Hauck-Herzog, Realencyklopadie fur protestantische Theologie und Kirche.

V. New Testament History.

1. Christ's Life:

In the New Testament we find that Jesus is pre-eminently the teacher, though He was also preacher and healer (Mt 4:23). His Sermon on the Mount was matchless teaching. He opened His mouth and "taught" (Mt 5:2). The titles "teacher," "master," "rabbi" all indicate the most prominent function of His active ministry. Even at the age of 12 years He revealed His wisdom and affinity in the midst of the rabbis or Jewish teachers of the Law in the temple (Lu 2:41 f). In the power of the Spirit He taught so that all recognized His authority (Lu 4:14,15; Mt 7:29). He explained to the disciples in private what He taught the people in public (Mt 13:36). His principles and methods of teaching constitute the standard by which all true pedagogy is measured, and the ideal toward which all subsequent teachers have toiled with only partial success (Mt 7:28,29; Joh 1:49; 3:2; 6:46). In the Commission as recorded in Mt 28:18,19,20 we have the work of Christianity presented in educational terms. We find the supreme authority (28:18), the comprehensive content--the evangelistic, the ceremonial, the educational, the practical (28:19 and 20a), and the inspiring promise (28:20b).

2. Apostolic Labors:

The emphasis laid upon teaching in the Apostolic age is a natural consequence of the need of the people and the commands of Jesus. The practice of the apostles is quite uniform. They preached or proclaimed, but they also expounded. In Jerusalem the converts continued in the apostles' teaching (Ac 2:42); and daily in the temple and in the homes of the people the teaching was correlated with preaching (Ac 5:42). In Antioch, the center of foreign missionary operations, Paul, Silas, Barnabas and many others taught the word of the Lord (Ac 15:35). In Thessalonica, Paul and Silas for three weeks reasoned with the people out of the Scriptures, opening up the sacred secrets and proving to all candid minds that Jesus was the Messiah (Ac 17:1-3). In Berea, instruction in the synagogue was followed by private study, and as a result many believed in the Lord (Ac 17:10-15). In Athens, Paul discussed and explained the things of the kingdom of God, both in the synagogue 3 times a week and in the market daily (Ac 17:16 f). In Corinth, Paul having been denied the use of the synagogue taught the word of the Lord for a year and a half in the house of Justus, and thus laid the foundation for a great church (Ac 18:1-11). In Ephesus, Paul taught for 2 years in the school of Tyrannus, disputing and persuading the people concerning the kingdom of God (Ac 19:8-10). In Rome, Paul expounded the word, testified to its truth, and persuaded men to accept the gospel (Ac 28:23). His method of work in Rome under trying limitations is described as cordially receiving the people and preaching the kingdom of God, and "teaching the things concerning the Lord Jesus Christ" (Ac 28:30,31).

3. General Considerations:

The office of teacher is fundamentally related to the creation of a missionary atmosphere (Ac 13:1). Religious teaching is necessary to the development of Christian character and the highest efficiency in service (1Co 12:4-11,28,29; Eph 4:11,12). The qualification of the pastor is vitally connected with the teaching function of the church. He is to hold the truth, or to be orthodox (Tit 1:9), to apply the truth, or to be practical (Tit 1:9), to study the truth, or to be informed (1Ti 4:13,15), to teach the truth, or to be equipped or able and tactful (2Ti 2:2; 1Ti 3:2), to live the truth, or to be faithful in all things (2Ti 2:2; 1Ti 4:16). The teaching function of Christianity in the 2nd century became strictly official, thereby losing much of its elasticity. A popular manual for the guidance of religious teachers was styled the "Teaching of the Twelve" '(see DIDACHE). The writings of the Apostolic Fathers give valuable information in regard to the exercise of the gifts of teaching in the early centuries (Didache xiii.2; xv. 1, 2; Barnabas 18; Ignatius to the Ephesians 31).

See CATECHIST; EDUCATION; SPIRITUAL GIFTS.

Byron H. Dement

un-be-lef': The word (the King James Version) represents two Greek words, apeitheia, "disobedience" (only in Ro 11:30,32; Heb 4:6,11), and apistia, "distrust," the antithesis to "faith". (which see). The two words are not only akin etymologically but run into one another by mental connection, certainly where spiritual relations are concerned, as between man and God. For when God has spoken, in precept and yet more in promise, distrust involves, at least potentially, an element of disobedience. His supreme claim is to be trusted to command only what is right, and to promise only what is true. He is infinitely sympathetic in His insight, and infallibly knows where distrust comes only of the dim perceptions and weak mis-givings of our mortal nature, and where, on the other hand, a moral resistance lies at the back of the non-confidence. But the presence of that darker element is always to be suspected, at least, and searched for in serious self-examination.

We may remark that it is a loss in our language that "unbelief" is the only word we can use as the antithesis to "faith"; for "faith" and "belief" (which see) are not exactly synonyms. "Unfaith" would be a welcome word for such use, if it were generally so understood.

Handley Dunelm

un-be-lev'-er: This word follows closely the lines of "unbelief" (which see) in its relation to originals. Once only (Ac 14:2) it represents the participle apeithountes, "disobeying (ones)." Elsewhere (nine cases) it represents apistos, "faithless," "without faith." In six of these passages (all in 1 and 2 Corinthians) it denotes the unconverted pagan as distinguished from the convert. In the other passages (Lu 12:46; Tit 1:15; Re 21:8) the reference is to the unbelief which comes of moral resistance to God.

Definition

The terms “believe” and “believe in” are closely related, but have slightly different meanings:

1. believe

• To believe something is to accept or trust that it is true.
• To believe someone is to acknowledge that what that person has said is true.

2. believe in

• To “believe in” someone means to “trust in” that person. It means to trust that the person is who he says he is, that he always speaks the truth, and that he will do what he has promised to do.
• When a person truly believes in something, he will act in such a way that shows that belief.
• The phrase “have faith in” usually has the same meaning as “believe in.”
• To “believe in Jesus” means to believe that he is the Son of God, that he is God himself who also became human and who died as a sacrifice to pay for our sins. It means to trust him as Savior and live in a way that honors him.

3. believer

In the Bible, the term “believer” refers to someone who believes in and relies on Jesus Christ as Savior.

• The term “believer” literally means “person who believes.”
• The term “Christian” eventually came to be the main title for believers because it indicates that they believe in Christ and obey his teachings.

4. unbelief

The term “unbelief” refers to not believing something or someone.

• In the Bible, “unbelief” refers to not believing in or not trusting in Jesus as one’s Savior.
• A person who does not believe in Jesus is called an “unbeliever.”

Translation Suggestions

• To “believe” could be translated as to “know to be true” or “know to be right.”
• To “believe in” could be translated as “trust completely” or “trust and obey” or “completely rely on and follow.”

• Some translations may prefer to say “believer in Jesus” or “believer in Christ.”
• This term could also be translated by a word or phrase that means “person who trusts in Jesus” or “someone who knows Jesus and lives for him.”
• Other ways to translate “believer” could be “follower of Jesus” or “person who knows and obeys Jesus.”
• The term “believer” is a general term for any believer in Christ, while “disciple” and “apostle” were used more specifically for people who knew Jesus while he was alive. It is best to translate these terms in different ways, in order to keep them distinct.

• Other ways to translate “unbelief” could include “lack of faith” or “not believing.”
• The term “unbeliever” could be translated as “person who does not believe in Jesus” or “someone who does not trust in Jesus as Savior.”

(See also: believe, apostle, Christian, disciple, faith, trust)

Bible References

• Genesis 15:6
• Genesis 45:26
• Job 9:16-18
• Habakkuk 1:5-7
• Mark 6:4-6
• Mark 1:14-15
• Luke 9:41
• John 1:12
• Acts 6:5
• Acts 9:42
• Acts 28:23-24
• Romans 3:3
• 1 Corinthians 6:1
• 1 Corinthians 9:5
• 2 Corinthians 6:15
• Hebrews 3:12
• 1 John 3:23

Examples from the Bible stories

• __3:4 Noah warned the people about the coming flood and told them to turn to God, but they did not believe__ him.
• __4:8 Abram believed God’s promise. God declared that Abram was righteous because he believed__ God’s promise.
• __11:2 God provided a way to save the firstborn of anyone who believed in__ him.
• __11:6 But the Egyptians did not believe__ God or obey his commands.
• __37:5 Jesus replied, “I am the Resurrection and the Life. Whoever believes in me will live, even though he dies. Everyone who believes in me will never die. Do you believe__ this?”
• __43:1 After Jesus returned to heaven, the disciples stayed in Jerusalem as Jesus had commanded them to do. The believers__ there constantly gathered together to pray.
• __43:3 While the believers were all together, suddenly the house where they were was filled with a sound like a strong wind. Then something that looked like flames of fire appeared over the heads of all the believers__.
• __43:13 Every day, more people became believers__.
• __46:6 That day many people in Jerusalem started persecuting the followers of Jesus, so the believers__ fled to other places. But in spite of this, they preached about Jesus everywhere they went.
• __46:1 Saul was the young man who guarded the robes of the men who killed Stephen. He did not believe in Jesus, so he persecuted the believers__.
• __46:9 Some believers__ who fled from the persecution in Jerusalem went far away to the city of Antioch and preached about Jesus.
• __46:9 It was at Antioch that believers__ in Jesus were first called “Christians.”
• __47:14 They also wrote many letters to encourage and teach the believers__ in the churches.

Word Data

• Strong’s: H0539, H0540, G05430, G05440, G05690, G05700, G05710, G39820, G41000, G41020, G41030, G41350

Definition

The term “discern” means to be able to understand something, especially being able to know whether something is right or wrong.

• The term “discernment” refers to understanding and deciding wisely about a certain matter.
• It means to have wisdom and good judgment.

Translation Suggestions

• Depending on the context, “discern” could also be translated as “understand” or “know the difference between” or “distinguish good and evil” or “judge rightly about” or “perceive right from wrong.”
• “Discernment” could be translated as “understanding” or “ability to distinguish good and evil.”

(See also: judge, wise)

Bible References

• 1 Kings 3:7-9
• Genesis 41:33-34
• Proverbs 1:5
• Psalms 19:12

Word Data

• Strong’s: H0995, H2940, H4209, H5234, H8085, G03500, G12520, G12530, G29240

Definition

The word “doctrine” literally means “teaching.” It usually refers to religious teaching.

• In the context of Christian teachings, “doctrine” refers to all teachings about God—Father, Son and Holy Spirit—including all his character qualities and everything he has done.
• It also refers to everything God teaches Christians about how to live holy lives that bring glory to him.
• The word “doctrine” is sometimes also used to refer to false or worldly religious teachings that come from human beings. The context makes the meaning clear.
• This term could also be translated as “teaching.”

(See also: teach)

Bible References

• 1 Timothy 1:3
• 2 Timothy 3:16-17
• Mark 7:6-7
• Matthew 15:7-9

Word Data

• Strong’s: H3948, G13190, G13220, G20850

Definition

The terms “instruct” and “instruction” refer to giving specific directions about what to do.

• To “give instructions” means to tell someone specifically what he is supposed to do.
• When Jesus gave the disciples the bread and fish to distribute to the people, he gave them specific instructions about how to do it.
• Depending on the context, the term “instruct” could also be translated as “tell” or “direct” or “teach” or “give instructions to.”
• The term “instructions” could be translated as “directions” or “explanations” or “what he has told you to do.”
• When God gives instructions, this term is sometimes translated as “commands” or “orders.”

(See also: command, decree, teach)

Bible References

• Exodus 14:4
• Genesis 26:5
• Hebrews 11:22
• Matthew 10:5
• Matthew 11:1
• Proverbs 1:30

Word Data

• Strong’s: H0241, H0376, H0559, H0631, H1004, H1696, H1697, H3256, H3289, H3384, H4148, H4156, H4687, H4931, H4941, H6098, H6310, H6490, H6680, H7919, H8451, G12560, G12990, G13190, G13210, G13780, G17810, G17850, G27270, G27530, G35590, G35600, G38110, G38520, G38530, G42640, G43670, G48220

Definition

Used in this sense the term “know” and “knowledge” mean generally to understand something. It can also mean to be aware of a fact. The expression “to make known” means to tell information.

• The term “knowledge” refers to information that people know. It can apply to knowing physical concepts or abstract concepts.
• To “know about” God means to understand facts about him because of what he has revealed to us.
• To “know the Law” means to be aware of what God has commanded or to understand what God has instructed in the laws he gave to Moses.
• Sometimes “knowledge” is used as a synonym for “wisdom,” which includes living in a way that is pleasing to God.
• The “knowledge of God” is sometimes used as a synonym for the “fear of Yahweh.”

Translation Suggestions

• Depending on the context, ways to translate “know” could include “understand” or “be familiar with” or “be aware of” or “be acquainted with.”
• In the context of understanding the difference between two things, the term is usually translated as “distinguish.” When used in this way, the term is often followed by the preposition “between.”
• The term “make known” could be translated as “cause people to know” or “reveal” or “tell about” or “explain.”
• To “know about” something could be translated as “be aware of” or “be familiar with.”
• The expression “know how to” means to understand the process or method of getting something done. It could also be translated as “be able to” or “have the skill to.”
• The term “knowledge” could also be translated as “what is known” or “wisdom” or “understanding,” depending on the context.
• Some languages have two different words for “know,” one for knowing facts and one for knowing a person and having a relationship with that person. The word for knowing facts should be used when translating this sense of the word “know.”

(See also: know-relationship, law, reveal, understand, wise)

Bible References

Word Data

• Strong’s: H1844, H1847, H3045, H3046, H3318, G00500, G00560, G03190, G10970, G11070, G11080, G11100, G14920, G19210, G19220, G19870, G42670

Definition

Used in this sense the term “know” and “knowledge” and “knew” mean to be in relationship with a person.

• To “know” God means to have a relationship with him. This also applies to knowing people.
• Jesus said in Matthew 7:23 that on the day when he judges everyone, he will say to some people, “I never knew you.” By saying “I never knew you,” he means that he was never in a personal relationship with them.
• The “knowledge of God” is sometimes used as a synonym for the “fear of Yahweh.”
• When used of a man and a woman to “know” is often an euphemism that refers to having sexual intercourse.

Translation Suggestions

• Depending on the context, ways to translate this meaning of “know” could include “be acquainted with” or “be familiar with” or “be in relationship with.”
• Some languages have two different words for “know,” one for knowing facts and one for knowing a person and having a relationship with that person. The word for knowing a person and having a relationship with that person should be used when translating this sense of the word “know.”

(See also: know-information,reveal)

Bible References

Word Data

• Strong’s:

Definition

A teacher is a person who gives other people new information. Teachers help others to obtain and use both knowledge and skills.

• In the Bible, the word “teacher” is used in a special sense to refer to someone who teaches about God.
• People who learn from a teacher are called “students” or “disciples.”
• In some Bible translations, this term is capitalized (“Teacher”) when it is used as a title for Jesus.

Translation Suggestions

• The usual word for a teacher can be used to translate this term, unless that word is only used for a school teacher.
• Some cultures may have a special title that is used for religious teachers, such as “Sir” or “Rabbi” or “Preacher.”

(See also: disciple, preach)

Bible References

• Ecclesiastes 1:12-15
• Ephesians 4:11-13
• Galatians 6:6-8
• Habakkuk 2:18
• James 3:2
• John 1:37-39
• Luke 6:40
• Matthew 12:38-40

Examples from the Bible stories

• __27:1 One day, an expert in the Jewish law came to Jesus to test him, saying, “Teacher__, what must I do to inherit eternal life?”
• __28:1 One day a rich young ruler came up to Jesus and asked him, “Good Teacher__, what must I do to have eternal life?”
• __37:2 After the two days had passed, Jesus said to his disciples, “Let’s go back to Judea.” “But Teacher__,” the disciples answered, “Just a short time ago the people there wanted to kill you!”
• __38:14 Judas came to Jesus and said, “Greetings, Teacher__,” and kissed him.
• __49:3 Jesus was also a great teacher__, and he spoke with authority because he is the Son of God.

Word Data

• Strong’s: H3384, H3925, G13200, G25670, G35470, G55720