Almost anyone can be used by the Lord to communicate divine revelation. Even a jackass can be the mouthpiece of God (Num 22:28-30). Biblically, Christians are directed to “teach and admonish one another” (Col 3:16), which shows that all believers can teach and counsel one another with the Word of God. Of course, this assumes they’ve been “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim 4:6), are spiritually mature in their walk with the Lord (Heb 5:14), and can “speak the things which are fitting for sound doctrine” (Tit 2:1).
In the Old Testament, wise men communicated God’s Word to others. Solomon wrote, “The teaching of the wise is a fountain of life, to turn aside from the snares of death” (Prov 13:14). These were persons who knew God’s Word and were seasoned in living it out. According to John Kitchen, “The Hebrew word translated ‘teaching’ is ‘torah,’ the word normally associated with the Law of God and the Pentateuch. Here, it has its more general sense of ‘teaching,’ but such teaching arises from, and is in conformity with, the written revelation of God.”[1] King Solomon, as the author of much wisdom literature, played a key teaching role in this tradition (1 Ki 4:29-34).
Under the Mosaic Law, the transmission and teaching of God’s Word to subsequent generations was primarily the responsibility of the parents who served as conduits through which God’s law was passed down to children. The instruction to parents was, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deut 6:6-7). The phrase, “teach them diligently,” translates the Hebrew verb “shanan” (שָׁנָן), which means “to engrave or chisel on stone.” The verb is in the Piel stem, which makes it intensive (i.e., teach diligently). Here, the tongue of the parents is likened to a chisel they keep applying to their children’s minds in order to engrave God’s Word into their thinking (cf., Prov 6:20-23). Where and when was this activity of training to take place? Moses said, you “shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7b). “Sitting” suggests times of rest, and “walking” speaks of activity. When you “lie down” suggests evening time, and when you “rise up” suggests the morning hours. These form a double merism which encompass of all of life. In this way, Deuteronomy is aimed at subsequent generations, that they might learn God’s will and faithfully transmit it to their children, who will pass it along to their children, and so on.
There is similar instruction in the NT where Paul directed Christians fathers to raise their children “in the discipline and instruction of the Lord” (Eph 6:4). Hoehner notes, “the training and admonition come from the Lord or are prescribed by the Lord through fathers.”[2] Christian fathers are to be God’s agents who communicate His divine revelation to their children. Mothers also would have been involved in the teaching of God’s Word to their children. Timothy is a good example of someone who received biblical instruction from his grandmother and mother as a child. Paul said to Timothy, “I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well…and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Tim 1:5; 3:15). Timothy’s mother and grandmother had a big influence on his upbringing, which led to his conversion and spiritual growth. The spiritual seeds they’d planted in his young heart sprouted and flourished into a productive spiritual ministry.
Older women are told to “teach what is good” (Tit 2:3) to younger women so they will know how to live godly lives. They are to train them in matters of character, family life, and behavior, passing on spiritual wisdom. Radmacher states, “Paul in Titus 2:3 makes a case for a special ministry in the church—older women teaching and counseling other women. Women know and understand other women better than men…The phrase ‘older women’ speaks of the maturity required for the woman who conducts such a ministry to others. She should be a maturing, praying, trusting, godly Christian.”[3]
Some of the OT Bible prophets were considered teachers, as they not only delivered God’s direct revelation but also instructed people on how to live according to God’s Word. The role of a prophet included teaching, exhortation, and correcting behavior to align the people with God’s will. For example, Moses, in addition to being a prophet, was also a teacher of God’s law. Moses said, “Now, O Israel, listen to the statutes and the judgments which I am teaching you to perform” (Deut 4:1a), and “See, I have taught you statutes and judgments just as the LORD my God commanded me” (Deut 4:5a). Moses received the Ten Commandments and other laws directly from God and taught them to Israel. Prophets not only foretold future events but also provided guidance, correction, and teaching in righteousness, helping people to understand God’s character and expectations.
God instructed the OT priests “to teach the sons of Israel all the statutes which the LORD has spoken to them through Moses” (Lev 10:11). The Lord spoke to Malachi, saying, “For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the LORD of hosts” (Mal 2:7). Together, these verses illustrate the high calling of priests in Israel to be both spiritual guides and legal instructors. They were to preserve the integrity of God’s Word, ensuring it was communicated clearly to each generation, fostering obedience, and guiding the nation in their covenant relationship with God. Failure to teach God’s law to subsequent generations of Israelites would create a theological vacuum in their souls which Satan would gladly fill. Ezra, the priest, was one who “had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). Concerning Ezra, Wiersbe states:
“When it comes to our relationship to the Word of God, Ezra is a good example for us to follow. He was a man with a prepared heart, devoted to the study of the Scriptures. “For Ezra had set his heart to study the law of the Lord” (Ezra 7:10). He would have agreed with the psalmist who wrote, “Oh, how I love Your law! It is my meditation all the day” (Psa 119:97). Even the king recognized and affirmed Ezra’s great knowledge of the Scriptures (Ezra 7:11–14). But Ezra did more than study the Word of God; he also practiced it in his daily life. It’s in the obeying of the Word that we experience the blessing, not in the reading or the hearing of it (Jam 1:22–25). “This one is blessed in what he does” (Jam 1:25), not in what he thinks he knows. If our knowledge of the truth doesn’t result in obedience, then we end up with a big head instead of a burning heart (1 Cor 8:1; Luke 24:32); and truth becomes a toy to play with, not a tool to build with.”[4]
Though not all Levites were priests, they were sometimes given the role of teaching the Law of God to the people. For instance, Nehemiah recorded, “the Levites explained the law to the people while the people remained in their place. They read from the book, from the law of God, translating to give the sense so that they understood the reading” (Neh 8:7b-8). And King Jehoshaphat sent city officials, Levites, and priests to teach the people of Judah the Law (2 Ch 17:7-8). It’s recorded, “They taught in Judah, having the book of the law of the LORD with them; and they went throughout all the cities of Judah and taught among the people” (2 Ch 17:9).
In his letter to the Ephesians, Paul listed several communication gifts that Christ gave to His church, saying, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph 4:11). This is a list of gifted men who are tasked by the Lord to provide education to Christians. Jesus gave these men to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13).
In the New Testament, the apostles were entrusted not only with preaching and evangelism but also with instructing the early church in doctrine and Christian living. For example, the apostle Paul explicitly refers to himself as “a teacher of the Gentiles in faith and truth” (1 Tim 2:7). Paul’s ministry involved extensive teaching, as he wrote letters to churches (e.g., Romans, Corinthians, Ephesians) explaining theological doctrines, correcting misunderstandings, and guiding the believers on how to live in accordance with God’s will. According to Hoehner:
The apostles include the Twelve, who had the office of apostleship by virtue of being with Christ (Acts 1:21–22) and having been appointed by Him (which would also include Paul; 1 Cor 15:8–9; Gal 1:1; 2:6–9). But “apostles” also included others who were recognized as apostles, such as James (1 Cor 15:7; Gal 1:19), Barnabas (Acts 14:4, 14; 1 Cor 9:6), Andronicus and Junias (Rom. 16:7), possibly Silas and Timothy (1 Th 1:1; 2:7), and Apollos (1 Cor 4:6, 9). This latter group had the gift of apostleship but not the apostolic “office” as did the Twelve and Paul. Apostles, then, were those who carried the gospel message with God’s authority. “Apostle” means “one sent as an authoritative delegate.”[5]
In the New Testament, prophets were not only those who received direct revelation from God but also served as teachers of His Word. Their role involved both the foretelling of future events (Acts 11:27-28; 21:10-11) and the forth-telling or proclamation of God’s truth, which included explaining and applying existing Scripture. This dual function meant that prophets also acted as teachers in the early church, helping believers understand doctrine and the teachings of Christ. The role of prophets as teachers is seen in passages like 1 Corinthians, where Paul said, “One who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3), which were all aspects of instruction and spiritual growth. Prophets, by God’s guidance, helped to build up the church, teaching what had already been revealed in Scripture while also giving inspired messages. Their role was critical before the completion of the New Testament, as they served as communicators of God’s will and truth, similar to how teachers expound upon Scripture today. Hoehner notes, “New Testament prophets were gifts to the church to provide edification, exhortation, and comfort (1 Cor 14:3). They probably revealed God’s will to the church when the biblical canon was incomplete. Since the apostles and prophets were foundational, they did not exist after the first generation of believers.”[6] Wiersbe states:
A New Testament prophet is one who proclaims the Word of God (Acts 11:28; Eph 3:5). Believers in the New Testament churches did not possess Bibles, nor was the New Testament written and completed. How, then, would these local assemblies discover God’s will? His Spirit would share God’s truth with those possessing the gift of prophecy. Paul suggests that the gift of prophecy had to do with understanding “all mysteries and all knowledge” (1 Cor 13:2), meaning, of course, spiritual truths. The purpose of prophecy is “edification, encouragement, and consolation” (1 Cor 14:3). Christians today do not get their spiritual knowledge immediately from the Holy Spirit, but mediately through the Spirit teaching the Word. With the Apostles, the prophets had a foundational ministry in the early church and they are not needed today (Eph 2:20).[7]
Evangelists in the Bible were primarily focused on proclaiming the gospel and sharing the good news of Jesus Christ, but their role also included teaching. Evangelists were responsible for bringing the message of salvation to unbelievers and helping new converts understand the basics of the Christian faith. In Ephesians 4:11, evangelists are among the list of communication gifts—or gifted persons—God has provided to His church. This shows that their role, like the others listed, was to build up and strengthen the church (Eph 4:12). Evangelists did not just preach a simple message of salvation; they would have needed to teach the foundational truths of the gospel and explain what it meant to live as a disciple of Christ. Philip the evangelist is a good example. In Acts 8, he not only preached the gospel to the Ethiopian eunuch but also explained the meaning of Isaiah 53 and taught about Jesus (Acts 8:26-34). When the eunuch asked Philip about Isaiah 53:7-8, we’re told, “Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him” (Acts 8:35). Philip’s role in that encounter included teaching, since he had to guide the eunuch in understanding Scripture.
Pastors and teachers, as listed in Ephesians 4:11, likely refer to one person who functions in two ways.[8] Hoehner believes “they refer to two characteristics of the same person who is pastoring believers (by comforting and guiding) while at the same time instructing them in God’s ways (overseers or elders are to be able to teach; 1 Tim 3:2; Tit 1:9).”[9] Daniel Wallace is correct when he states that “all pastors were to be teachers, though not all teachers were to be pastors.”[10] Concerning pastors, Wiersbe states:
Pastor means “shepherd,” indicating that the local church is a flock of sheep (Acts 20:28), and it is his responsibility to feed and lead the flock (1 Pet 5:1–4, where “elder” is another name for “pastor”). He does this by means of the Word of God, the food that nourishes the sheep. The Word is the staff that guides and disciplines the sheep. The Word of God is the local church’s protection and provision, and no amount of entertainment, good fellowship, or other religious substitutes can take its place.[11]
Hoehner adds:
In the NT this word [pastor] is used eighteen times, but it is used only once by Paul (Eph 4:11). It is used as a “shepherd” of sheep (Matt 25:32; Luke 2:8, 15, 18, 20; John 10:2, 12) or metaphorically as a “leader” of people (Matt 9:36; 26:3 = Mark 6:34; 14:27). Jesus claims himself to be the good “shepherd” of his flock (John 10:11, 14, 16), and twice the NT writers portray Jesus as the “shepherd” of believers (Heb 13:20; 1 Pet 2:25). In the present context the term is best translated as “pastor,” one who cares for his or her flock as a shepherd cares for his or her sheep. This would include ministering to troubled saints, exhorting and comforting all believers, and administering the activities in the local assembly.[12]
The New Testament references the gift of teaching in several passages (Rom 12:6-8; 1 Cor 12:28). This gift involves the ability to clearly communicate biblical truths so that others can understand and apply them. A teacher, in the biblical sense, is responsible for expositional teaching and instructing others in the doctrines of the faith, helping believers grow in their knowledge of God and in their walk with Him. This gift requires a high level of dedication to study and a deep understanding of Scripture, as the teacher’s role is to communicate biblical truths with accuracy and authority. The ideal form of teaching is expository teaching—explaining Scripture verse by verse. It is from exegetical study and expositional teaching that Christian doctrines are formulated. This gift is vital for the building up of the church, as it equips believers to live out their faith more fully (Eph 4:12-13). And each teacher will be held accountable for what he teaches, as James wrote, “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment” (Jam 3:1).
Christians have the individual responsibility of studying God’s Word directly as well as through gifted teachers. This will help advance their spiritual life to they can grow to maturity (2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18). They are personally accountable to God for what they learn and how they live. If Christians can find a good Bible teacher and learn from him, they are blessed. However, no Bible teacher is perfect in his teaching, so Christians must be like the Bereans, “examining the Scriptures daily” (Acts 17:11) to verify the teaching is biblical. Furthermore, spiritual growth is a gradual process that requires discipline, perseverance, and a commitment to moving beyond the basics of the faith. The goal is to reach spiritual maturity, reflecting the fullness of Christ, which prepares believers for effective service and eternal rewards.
In summary, the biblical mandate for teaching and communicating God’s Word emphasizes that every believer, regardless of status or experience, can play a vital role in sharing divine revelation. From the Old Testament wisdom of Solomon to the teachings of Jesus and the apostles, we see a consistent thread: the responsibility of imparting God’s truth spans generations and encompasses various roles within the community of faith. Parents are tasked with diligently teaching their children, while older women mentor younger ones in godly living, and church leaders—whether apostles, prophets, evangelists, or pastors and teachers—are entrusted with the doctrine that nurtures spiritual maturity. As believers grow in their knowledge and application of Scripture, they become effective instruments for God, enabling the continual flow of His wisdom and truth to impact future generations. Thus, each follower of Christ is called to engage actively in this sacred duty, ensuring that the teachings of the faith remain alive and transformative in a world in desperate need of divine guidance.
Dr. Steven R. Cook
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[1] John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 289.
[2] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 798–799.
[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1625.
[4] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1997), 38.
[5] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 634–635.
[6] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 635.
[7] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 38.
[8] The Granville Sharp rule, which is a Greek grammatical rule, states that when two singular nouns are joined by “kai” and share one article, they refer to the same person or thing. It is not likely that the Granville Sharp rule applies to this passage, since the nouns “pastors” (ποιμένας) and “teachers” (διδασκάλους) are both plural. However, it’s possible that the “kai” (and) in Ephesians 4:11 could function as a hendiadys, which is a rhetorical device where two terms are used to express a single idea or a closely connected concept. In this case, “pastors and teachers” (ποιμένας καὶ διδασκάλους) could be understood as describing one group of people with dual functions. If this is the case, “pastors” and “teachers” would be expressing two aspects of the same role. This interpretation aligns with the idea that the primary responsibility of pastors (or shepherds) involves teaching and instructing the flock. This is reinforced by passages such as 1 Timothy 3:2, which states that an overseer (which would include a pastoral role) must be “able to teach” (διδακτικός), and Titus 1:9, which says that an elder must hold “fast the faithful word” so that he can “exhort in sound doctrine and refute those who contradict.”
[9] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 635.
[10] Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 284.
[11] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 38.
[12] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 544.
Proverbs 3:5-6 is perhaps one of the best-known passages in all of Scripture. These words written by Solomon are found on many plaques, posters, and paintings that hang on home and office walls. Like any proverb, it encapsulates a big truth in a small phrase. The words are an exhortation to trust in God in everything we do (Prov 3:5-6a), with a promise that He will make our paths straight if we comply (Prov 3:6b). As believers who are called to “walk by faith” (2 Cor 5:7), we are to know God’s Word and rely on it more than our own inadequate understanding. As believers, our walk of faith requires a discipline of mind and will, for fear and pride—our perennial enemies of the heart—can derail our walk if we let them.
If we turn away from the Lord and trust in mankind (or any created thing), then we place our confidence in something that is, by its very nature, weak and subject to failure. Elsewhere, Solomon wrote, “He who trusts [בָּטַח batach] in his riches will fall, but the righteous will flourish like the green leaf” (Prov 11:28), and “He who trusts [בָּטַח batach] in his own heart is a fool, but he who walks wisely will be delivered” (Prov 28:26). And a psalmist penned, “Do not trust [בָּטַח batach] in princes, in mortal man, in whom there is no salvation” (Psa 146:3). I don’t think these verses are to be taken to mean we never trust in people at all, for practical living requires it. Rather, the idea is that we do not trust in things, self, or others to provide direction or meet needs that only God can provide.
The word acknowledge translates the Hebrew verb יָדָע yada, which means to know. But this is not merely an academic knowledge of God’s Word, but the experiential knowledge that one has by applying the truth of Scripture. Living by faith is a two-step process. First, it requires us to know God’s Word, which means studying it carefully and thoroughly on a regular basis (Psa 1:2; 2 Tim 2:15). Second, it means we make choices in the light of His revelation and follow His directives and cling to His promises, being “doers of the word, and not merely hearers” who deceive ourselves (Jam 1:22). To acknowledge the Lord is an intentional act, in which we consciously and purposefully set our minds upon the Lord and insert His Word into everything we think, say, and do. And “the LORD knows the way of the righteous” (Psa 1:6), as we walk with Him in the light of His truth. But this way of living can be risky business as we cast ourselves fully upon the Lord, trusting that His ways are best and that He will keep His promises to us, all in His time and way.