The Concept of Didaskalia of Church Leaders in the Pastoral Letters: a Semantic Domain Approach

The Concept of Didaskalia of Church Leaders in the Pastoral Letters: A Semantic Domain Approach

HENDI

Abstract A semantic domain approach to word sense is an analysis of semantic relations. Semantic relations are a set of related meanings of different words. The explanation of Young and TDNT are weak in the semantic relations of didaskalia. According to Young, didaskalia only has six related words. TDNT is a word study that deals exclusively with didaskalia. The contribution of this article is the concept of didaskalia. Using the semantic domain approach, the concept is constructed by didaskalia and all its semantic relations in the Pastoral letters. Didaskalia is every act of church leaders in striving against the false doctrine and teaching the sound doctrine to the believers. Therefore, the concept is more comprehensive than Young’s and TDNT’s.

Key words: concept, didaskalia, teaching, semantic relations, sound doctrine, false teaching, church leader.

The important topic of the Pastoral Letters1 would appear to be didaskalia.2 Didaskalia has 12 related words, which appear more than 33 times in the Pastoral Letters (1 Tim 1:3,7,10,20, 2:7,12, 3:2, 4:1,6,11,13,16, 5:17, 6:1,2b,3; 2 Tim 1:11, 2:2,15,24,25; 3:10,16; 4:2,3; Tit 1:9,11, 2:1,3,4,7,10,12).3 The purpose of the letters reflects on didaskalia. Frances Margaret Young suggests that the Pastoral Letters are written to provide guidance or ethical advice and exhortation for Timothy and Titus about the appropriate Christian lifestyle and church organization.4 Timothy and Titus represent Paul in teaching and instructing the

1 The name “Pastoral Letters” refers to 1& 2 Timothy and Titus and has been used since 1753 – 55 by P. Anton in his commentary Exegetische Abhandlung der Pastoralbriefe S. Pauli. 2 The term could mean either the act of teaching or the content of teaching. Other terms, such as “teacher,” “able to teach,” “to teach correctly,” “to train,” “to instruct for forming good behavior,” and so on are also found in the Pastoral Letters and related to didaskalia. 3 See also Semantic Domain Approach section below. Out of 21 occurrences in NT of the word didaskalia (either in the sense of the activity of teaching or that which is taught), 15 are found in the Pastorals. In addition to the frequent use of the vocabulary of “teaching,” many expressions are related to the doctrine. The phrase pistos ho logos (“it is a trustworthy statement”) is found five times in the pastorals (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11; Titus 3:8) but nowhere else in the NT. The apostle also frequently speaks of “sound words,” “the faith,” and “that which has been entrusted.” 4 See Frances M. Young, The Theology of Pastoral Letters (New York: Cambridge University Press, 1994), 22, 78. See also I Howard Marshall and Philip H. Towner, A Critical and Exegetical 2 believers of Ephesus and Crete. Timothy and Titus are church leaders and ministers who teach the teaching of Paul to the believers. The writer will consider the content of teaching and how they teach. According to Young, the Pastoral Letters have often been marginalized in modern New Testament studies. They have been regarded as not authentically Pauline, not very theological. Yet it was these letters which mediated Paul and the Patristic church, and then provided scriptural material for debate about church order and ministry from the Reformation to the present.5

Francis M. Young

According to Young, didaskalia in the Pastoral Letters is “leaning by example,” instruction, and paraenesis. In this light, the teaching or doctrine of these letters cannot be simply equated with orthodoxy. The teaching of the Pastoral Letters has to do with lifestyle, such as the faithfulness or fidelity of an obedient servant.6 The critical point of Young’s suggestion is the semantic relations of didaskalia in the Pastoral Letters: didaskalia, “teaching”; didaktikoi, “apt for teaching”; didaskalos, “teacher”; didasko, “to teach”; didache, “teaching”; and heterodidaskalein, “teaching otherwise.” There are some key passages: 1 Tim 4:6,12-13,16, 5:7, 6:1,2b-3; 2 Tim 3:10-16, 4:3; Tit 1:7-9, 2:1,7,10.7

Commentary on the Pastoral Epistles (London: T&T Clark International, 2004), 93-95. 5 Young, The Theology of Pastoral Letters, i. 6 See Young, The Theology of Pastoral Letters, 95. 7 Young explains that, “Paul is presented as an instructor, a didaskalos (1 Tim 2:7), and the content of the letters rehearses his instruction. Timothy and Titus are mean to be instructors like Paul. They are charged with the task of teaching proper conduct to the household of God. Their own conduct is to be exemplary (1 Tim 4:12; Tit 2:7), but they are also to engage in critical admonition for the good of the community, like the ideal philosopher, and unlike the false teachers who do not have love, or truth, as their principal objective…. The context of the teaching and admonition is the household of God. The metaphor suggests that God is the head of the household, the episkopos is the head steward or administrator, and Timothy or Titus are the “[philosopher-chaplains]” who represent Paul, passing on his teaching and moral advice…. Inherent in all this is a perception that proper relations reflect a hierarchy …. The hierarchy in the Pastorals would appear to be God, Christ, Paul, Timothy, head-steward (bishop), seniors (presbyters), servants (deacons), women, children, slaves. The point here that the hierarchy of service reflected the way in which the master of the household (God) entrusted his business and his authority to his underlings. Instruction came from God via ambassador, the sophist-teacher, Paul, then via Paul’s delegates, to be invested in the ordered structure of the church. So we find that the very essence of the teaching is conveyed by the relationships and ethical values passed on in these epistles…. What is important is exemplary conduct and appropriate admonition to a God-ordained lifestyle.” Young, The Theology of Pastoral Letters, 89-90. 3

The teaching and learning in the ancient world as a cultural context of the Pastoral Letters such as classical Greek paideia and the Greco-Roman world has been reflected in the Pastoral Letters. Literature formed the basis of education, and was the principal medium whereby “Hellenization” was effectively disseminated. the dominant ethos was shaping urban societies. High value was placed on books, and on the ancient wisdom of the classical literature. Young writes that, The traditions of biblical wisdom encouraged respects for seniors, discipline of children, continuity, honest dealing, and the basic values of a recognizably universal social ethic. So it is hardly surprising that the communities of the Pastorals saw scriptural teaching about the Christian way in ethical terms, and the primary function of the church as teaching. The universal God had revealed “sound teaching” about the proper way of life.8 Young states that the importance of imitation for the development of moral character in the perception of the ancient world can hardly be overestimated. Young writes that, The importance of exemplary behavior and imitation of a moral hero was recognized, and Paul’s references to himself as an example his converts followed, or should follow, are comparatively frequent. In the Pastorals, Paul continues to play that role, but it is also clear that exemplary behaviorist built into the sound teaching, which Christians are expected to follow at every level. The household of God is a teaching and learning community.9 The conclusion is the teacher should be the instructor as well as the example of his teaching to the household of God, which is a learning community. The teacher is like the ideal philosopher who engages in critical admonition for the good of the community. Exemplary conduct and instruction are envisaged as proceeding from the top down, and those who learn are subject to authority. Young’s suggestion is vivid. He develops the issue from the view of cultural context of the Pastoral Letters and semantic relations of didaskalia. However, his reading is weak in the semantic relations of didaskalia. Theological Dictionary of New Testament (TDNT)

According to TDNT, didaskalia in the Pastoral Letters emphasizes the binding character of the historical proclamation and to denote the essential difference between

8 Young, The Theology of Pastoral Letters, 84. 9 Young, The Theology of Pastoral Letters, 89. 4

Christian proclamation and the various movements that threaten the community. The concern of didaskalia is not with the teaching of the individual Christian, nor with his particular manner or emphasis in presenting the Gospel, but with the great line of Christian proclamation represented by Paul (1 Tim 1:10; Tit 1:3).10 The explanation above is a word study approach that equates discourse concept with lexical concept.11 In this article, the writer will use the semantic domain approach. The concept is constructed by didaskalia and all its semantic relations in the Pastoral letters. Before analyzing the semantic domain of didaskalia, the explanation of the theory of the semantic domain approach will be essential.

The Foundation Theory: Semantic Domain Approach

There are two approaches in explaining the sense or meaning of a word is. First, the traditional approach (concept-orientated approach) to word sense (lexical sense). Peter Cotterell and Max Turner explains that, Concept-orientated approaches to defining senses are clearly able to build on the fact that lexical senses are a special type of concept. Concept is a cognitive construct, a discrete bundle of meanings composing an independent unit of meaning with a central or prominent element, further defined by other delimiting elements.12 For example, a lexical sense of a bicycle (a lexical concept) will be determined by composing a central or prominent element and further defined by other delimiting elements. The prominent element is a vehicle. The delimiting elements are like two wheels, for one person, pedal-propelled, handlebar steered, etc. It is essential to differentiate between a lexical concept and a discourse concept. A lexical concept is a minimal set of salient features that allow individual examples to be identified as belonging to the semantic class.13 While a discourse concept is to denote not only the lexical sense of the expression involved, but also germane elements of

10 See E. Reisch, “Didaskalia” dalam Gerhard Kittel, Geoffrey William Bromiley, Gerhard Friedrich, Theological Dictionary of the New Testament: Volume 2 (Grand Rapids: Eerdmans, 1976), 162. 11 See the foundation theory below. 12 Peter Cotterell and Max Turner, Linguistics & Biblical Interpretation (Downers Grove: InterVarsity Press, 1989), 151. 13 Cotterell and Turner, Linguistics & Biblical Interpretation, 151. 5 meaning contributed by the context.14 For example, the phrase “my Uncle George’s old red bike” is a concept (with delimiting elements like “old,” “red,” “belongingness to the speaker’s uncle George”) but not a lexical concept of “bike” because the delimiting elements above are not part of the elements of a lexical sense of “bike.” The word “bike” here is a discourse concept not a lexical concept.15 Second, the field-orientated approach (semantic domain approach) to word sense. The availability of comparable and contrasting terms provides a vital part of the notion of word meaning. For example, the ‘sense’ of the word ‘skirt’ is determined in part by its relationship to generic terms like ‘garment’ and ‘clothes’, and to subclasses like ‘underwear’, ‘hosiery’, and ‘overclothes’, and in part by how it contrasts with ‘dress’. ‘Skirt’ belongs to a field of words related to each other by the fact that they describe clothing, and its meaning derives from its comparable and contrasting relationship with other words in the same field.16 Andreas J. Kostenberger who quotes J. Tries explains that, “A pioneer of field semantics, Trier, has maintained that a word has meaning “only as part of a whole … it yields a meaning only within a field.”17 Furthermore, Kostenberger briefly explains that Rather than seeking to study abstract general concepts, this approach gives greater room to the actual phenomena in the text under consideration. Thus, attention is paid to the different possible meanings of a given word in different contexts, to the different uses of the same word by different language users, and to the various occurrences of a set of terms as “a verbal description of a set of related elements of meaning that together form a coherent and discrete abstraction.”18 In this approach, the meaning of didaskalia is seen as a concept rather than a single word sense. The concept of didaskalia is an analysis of semantic relations. J. P. Louw states clearly that,

14 Other relevant elements contributed by the context are essential to build a concept. The concept is readily expanded by further contextual elements. See Cotterell and Turner, Linguistics & Biblical Interpretation, 152. 15 For further example see Cotterell and Turner, 152. 16 Cotterell and Turner write that, “The sense of a word depends on the availability of other words in the same field of meaning, and on the word’s relationship to those other words (and their respective meanings).” See Cotterell and Turner, Linguistics & Biblical Interpretation, 154-55. 17 Andreas J. Kostenberger, The Mission of Jesus & the Disciples According to the Fourth Gospel (Grand Rapids: William B. Eerdmans, 1998), 26. 18 Kostenberger, The Mission of Jesus & the Disciples According to the Fourth Gospel, 23. 6

A semantic analysis must, therefore, begin with the related meanings of different words rather than with the different meanings of the same word. This means that linguistically it is important that we must analyze meanings and the words signifying them rather than words and the meanings they have.19 Furthermore, David Alan Black states that, All languages have several ways of expressing a concept, and rarely does a concept consist of only one word. For example, the concept of “righteous” includes the Greek words dikaioj, agaqoj, a;gioj, kaqaroj, kaloj, and o;sioj. A word study of dikaioj alone, therefore, would hardly be sufficient as a basis for a discussion of the full and complete concept of ‘righteous’ in the New Testament.20 The concept of didaskalia is constructed by didaskalia and all its semantic relations in the Pastoral letters. The concept of didaskalia is the discourse concept because its meaning is beyond the word, phrase, and sentence levels. The meaning of didaskaliais found in the the Pastoral Letters.

The Semantic Relations of Didaskalia of Church Leaders

The concept of didaskalia is the discourse concept with the semantic domain approach. The semantic relations of didaskalia are based on the Greek-English Lexicon of the New Testament Based on Semantic Domains.21 The domain of didaskalia is of communication22 and under subdomain of teaching. The semantic relations are as follows:

1. ἑτεροδιδασκαλέω (1 Tim 1:3, 6:3)

2. διδάσκω (1 Tim 2:12, 4:11, 6:2b; 2 Tim 2:2, Tit 1:11)

3. νομοδιδάσκαλος (1 Tim 1:7)

4. διδασκαλία (1 Tim 1:10, 4:1,6,13,16, 5:17, 6:1,3; 2 Tim 3:10,16, 4:3; Tit 1:9; 2:1,7,10)

19 J. P. Louw, Semantics of New Testament Greek (Georgia: Scholar Press, 1982), 44-45. 20 David Alan Black, Linguistics for Students of New Testament Greek (Grand Rapids: Baker Books, 1995), 123. 21 J. P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains. 2nded. Vol. 1 (New York: United Bible Societies, 1988). 22 See Louw and Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains. 2nded. Vol. 1, 387- 444. 7

5. ἐντρέφω (1 Tim 4:6)

6. ὑποτίθημι(1 Tim 4:6)

7. παιδεία (2 Tim 3:16) 8. διδάσκαλος (1 Tim 2:7; 2 Tim 1:11, 4:3)

9. ὀρθοτομέω (2 Tim 2:15)

10. παιδεύω (1 Tim 1:20; 2 Tim 2:25; Tit 2:12)

11. διδακτικός (1 Tim 3:2; 2 Tim 2:24) 12. διδαχή (2 Tim 4:2; Tit 1:9)

Next, the writer will elucidate each of the semantic relations of didaskalia.

ἑτεροδιδασκαλέω23

Text 1:3, Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν, has the semantic relation ἑτεροδιδασκαλέω. Text 1 Tim 6:3, εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ, has the semantic relations ἑτεροδιδασκαλέω and διδασκαλίᾳ. The clause, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν, “that you may command persons not to teach a different doctrine,” is the content of παρεκάλεσά σε, “I urged you.” Paul used παρεκάλεσά is both authoritative and personal to Timothy.24 The verb παραγγείλῃς, “command,”25 is with the indefinite pronoun τισὶν, “persons,” and the infinitive μὴ ἑτεροδιδασκαλεῖν, “not to teach a different doctrine,” as an indirect discourse of the verb. According to William D. Mounce, the indefinite pronoun τισὶν is the opposition appears to have been led primarily by men: (1) The named

23 Young does not bring in 1 Tim 1:3 in explaining ἑτεροδιδασκαλέω. 24 See W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG), ET, ed. W. F. Arndt and F. W. Gingrich; 2nd ed. rev. F. W. Gingrich and F. W. Danker (Chicago: University of Chicago, 1979), 764; George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text (Grand Rapids: W. B. Eerdmans, 1992), 71. See also Mounce, Word Biblical Commentary 46: Pastoral Epistles (Dallas: Word Incorporated, 2002), 17. 25 See Louw-Nida, 425; BDAG, 760. 8 opponents are men (1 Tim 1:20; 2 Tim 2:17; 4:14–15). (2) The opposition comes from within the leadership of the church, which was primarily male (1 Tim 3:1–7). (3) 2 Tim 3:6–7 suggests that the opponents were men who had won a following among some women.26 While according to George W. Knight, it indicates both that more than one is in view and that not all the teachers in Ephesus are meant. This use of the indefinite pronoun is normal in Paul (in Pastoral Epistles, compare to 1 Tim 1:6,19; 6:10,21; 2 Tim 2:18).27 Text 1 Tim 1:3-7, 6:2-5 and Tit 1:10-16 are primary passages28 concerning to the false teaching or heresy in Ephesus. Exegetical discussion has centered on whether it was primarily Jewish or proto-gnostic.29 The infinitives ἑτεροδιδασκαλεῖν and ἑτεροδιδασκαλεῖ (1 Tim 1:10, 6:3) refer to teaching another doctrine that differs from Paul’s doctrine. It is the false teaching or heresy in Ephesus.What is the doctrine actually? According to Mounce, It is the Ephesian Heresy which had been a form of aberrant Judaism with Hellenistic/ Gnostic tendencies that overemphasized the law and underemphasized Christ and faith, taught dualism (asceticism, denial of a physical resurrection), was unduly interested in the minutiae of the OT, produced sinful lifestyles and irrelevant quibbling about words, and was destroying the reputation of the church in Ephesus.30 Young just suggest that anyone teaching anything else without attending to the 'healthy' words of our Lord Jesus Christ and the teaching which is in accord with eusebeia, piety or godliness, is unworthy of attention.31 While Martin Dibelius and Hanz Conzelmann suggest that they were Gnostic beliefs.32 Margaret Davies assumes that the teaching

26 William D. Mounce, Word Biblical Commentary 46: Pastoral Epistles,18. See also Knight, The Pastoral Epistles: A Commentary on the Greek Text, 72. 27 See Knight, The Pastoral Episles: A Commentary on the Greek Text, 72. 28 Other passages are 1 Tim 1:8-11,18-20, 4:1-7a, 6:20-21; Tit 3:9-11; 2 Tim 2:14-18, 22-26; 3:6- 9 (also 1 Tim 1:8–11, 12–17 and possibly 2 Tim 3:1–5 and 4:3–4). 29 See discussion Introduction, “Ephesian Heresy” by Mounce, Word Biblical Commentary 46: Pastoral Epistles, lxix-lxxv. 30 Mounce, Word Biblical Commentary 46: Pastoral Epistles, 18-19. 31 Young, The Theology of Pastoral Letters, 88. 32 See the Excursus “The False Teachers of the Pastoral Epistles” by Martin Dibelius and Hans Conzelmann, Hermeneia-a Critical and Historical Commentary on the Bible: The Pastoral Epistles a Commentary on the Pastoral Epistles, translated by Philip Buttolph and Adela Yarbro (Philadelphia: Fortress Press, 1972), 65. 9 came from the Greeks/Hellenism not from Jews. Davies argues that the list of words in 1:8-11 does not appear in the Torah of the Septuagint.33 ἑτεροδιδασκαλέω should be interpreted in the whole Pastoral Letters. The writer agrees with Mounce that whatever were the specific elements of the heresy, it was a different gospel from Paul’s gospel. The heresy is different from Galatians and that the opponents’ teaching was not developed by Gnosticism but it was much closer to the errors at Colossae and Corinth, mixed with portions of aberrant Judaism, speculative superstition, and possibly magic.34 Therefore, the heresy was Judaism, not Gnosticism.35

διδάσκω 1 Tim 4:11 and 6:2b explain that the imperative δίδασκε, “teach,” is in absolute sense without an specified object.36 There are two other imperatives. First, παράγγελλε,

“command,” in 1 Tim 4:11 indicates the authority to strive against the heresy and the imperative δίδασκε is to counter the heresy by teaching the sound doctrine. The object ταῦτα, “these things,” sums up all that has preceded.37 Teaching, accompanied by commanding, is to strive against the heresy. Second, παρακάλει, “encourage,” in 1 Tim 6:2b explains the same thing that teaching, accompanied by encouraging, is to strive against the heresy. διδάσκω in 2 Tim 2:2 explains that Timothy has heard Paul proclaim the teaching in front of many other people. It is time for Timothy to take this teaching and give to other reliable and competent ministers to teach others. The adjectives πιστοῖς, “trustworthy,”38 and ἱκανοὶ, “adequate,”39 describe ἀνθρώποις, “men.” ἀνθρώποις refers to the male elders/ overseers who were repeatedly required to be able to teach (1

33 See Margaret Davies, The Pastoral Epistles (Sheffield: Sheffield Academic Press, 1996), 93. 34 Mounce, Word Biblical Commentary 46: Pastoral Epistles, lxxiv-v. 35 Addition to this, 1 Tim 1:7 showing that the false teaching comes from the teachers who wanted teaching the Mosaic Law but with incompetence. 36 Compare to Daniel C. Arichea and Howard Hatton, A Handbook on Paul's Letters to Timothy and to Titus (New York: United Bible Societies, 1995),102. Young does not include this text in his explanation. 37 See Mounce, Word Biblical Commentary 46: Pastoral Epistles, 257. 38 Louw-Nida, 376. 39 Louw-Nida, 678. 10

Tim 3:2; 5:17) and who had to be able to exhort with healthy doctrine and to rebuke those who oppose it (Tit 1:9).40 Reliable and competent church leaders deliver the teaching together with Timothy. Text Tit 1:11 οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν has the semantic relations διδάσκω. The text supports the Judaism heresy. διδάσκω refers to the teaching that insists on circumcision for salvation (10). The teachers teach things that they out not to teach for the sake of dishonest gain (11). They pay attention to Jewish myth or to the merely human commands of those who reject the truth (14).

νομοδιδάσκαλος

The semantic relation νομοδιδάσκαλος explains further the false teaching. Text 1:7 θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται with the semantic relation νομοδιδάσκαλος, “teachers of the Law”41 is the nominative predicate of θέλοντες εἶναι, “desiring to be” and describes further τινες, “person” in verse 6. They were the teachers who wanted to teach the law. Paul does not actually specify what law they were teaching, but 1 Tim 1:8–11 suggests that it was the Mosaic Law.42 The false teachers did not understand what they taught and insisted about. Paul uses μὴ νοοῦντες “do not understand” with the two direct objects μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται, “either what they are speaking about or what they are so confidently insisting.” The false teachers are incompetent in teaching the Mosaic Law.

διδασκαλία, ὑποτίθημι, ἐντρέφω, And παιδεία

40 See also Knight, The Pastoral Epistles: A Commentary on the Greek Text, 391; Mounce, Word Biblical Commentary 46: Pastoral Epistles, 506. 41 See Louw-Nida, 415. 42 See also Knight, The Pastoral Epistles: A Commentary on the Greek Text, 79; Mounce, Word Biblical Commentary 46: Pastoral Epistles, 28. Mosaic law is intended for other teachings that oppose the correct teaching. The clause in verse 10 καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, “and whatever else opposes the correct teaching,” refers to ὁ νόμος in verse 8. 11

διδασκαλία appears 15 times in the Pastoral Letters. The active sense, “the act of teaching,” appears in 1 Tim 4:13, 5:17, 2 Tim 3:16, Tit 2:7 and the passive sense, “that which is taught,” appears 1 Tim 1:10, 4:1,6,16, 6:1,3, and 2 Tim 3:10, 4:3, Tit 1:9, 2:1,10. The explanation of these texts will be in three parts. First, The writer will explain the passive sense of διδασκαλία in 1 Tim 1:10, 4:16, 6:3; 2 Tim 3:10, 4:3; Tit 1:9, 2:1,10. These texts are important in explaining the sound doctrine. Second, the writer will explain the active sense of διδασκαλία in 1 Tim 4:13, 5:17, 2 Tim 3:16, Tit 2:7. Third, The writer will explain the semantic relations διδασκαλία, ὑποτίθημι, ἐντρέφω in 1 Tim 4:6.

διδασκαλία (1 Tim 1:10, 4:16, 6:3; 2 Tim 3:10, 4:3; Tit 1:9, 2:1,10) The passive sense of διδασκαλία in 1 Tim 1:10, 4:16, 6:3; 2 Tim 4:3 especially explains the sound doctrine. διδασκαλίᾳ, “that which is taught, teaching,”43 is combined and explained further by the attributive participle τῇ ὑγιαινούσῃ, τῆς ὑγιαινούσης, “the sound or the correct,”44 which clearly opposes falsehood (1 Tim 1:10, 2 Tim 4:3),45 the attributive adjective, καλός, “good” (1 Tim 4:6), and the preposition phrase κατ᾽ εὐσέβειαν, “accord with godliness” (1 Tim 6:3). The interesting issue in the Pastoral Letters is ἑτεροδιδασκαλεῖν and ἑτεροδιδασκαλεῖ “teaching another doctrine that differs from Paul’s doctrine” are obviously contrasted to τῇ ὑγιαινούσῃ διδασκαλίᾳ, τῆς ὑγιαινούσης διδασκαλίας, “the sound teaching,” τῆς καλῆς διδασκαλίας, “the good teaching,” and τῇ διδασκαλίᾳ κατ᾽ εὐσέβειαν, “the teaching according to godliness.” διδασκαλία in 1 Tim 4:16 means that Timothy must watch or guard the teaching. The imperative ἔπεχε, “to be alert for,”46 indicates that Timothy must hold tightly to who he is and not allow himself to be caught by the teaching of the opponents. At this point, Young suggests that Paul tells Timothy to be a 'type' or example for believers in speech

43 See BDAG, 240; Louw-Nida, 414. 44 See BDAG, 1023; Louw-Nida, 673. 45 Also Tit 1:9, 2:1. 46 Louw-Nida, 332. 12 and behavior, love, faith (or fidelity) and purity. He is to devote himself to reading, exhortation and teaching.47 What is the sound doctrine? According to Dibelius and Conzelmann, the term ὑγιαίνω is foreign not only to Paul’s language but also to his Christianity.48 Knight and Mounce suggest that the term ὑγιαίνω is a medical term that Luke used. It means “healthy” as opposed to false or sick. Often ὑγιαίνω is used in relation to a norm or standard from which soundness is derived.49 The term ὑγιαίνω appears 6 of 8 times in the Pastoral Letter that refers to the sound teaching.50 The sound teaching is accordance with the glorious gospel of the blessed God with which Paul have been entrusted (1 Tim 1:10-11) and with godliness (1 Tim 6:3).51 It comes from the words of Jesus Christ (1 Tim 6:3). It is taught by Paul for believers (2 Tim 1:13; Tit 1:9, 2:1) and not endured or listened willingly by people (2 Tim 4:3). The passive sense of διδασκαλία in 2 Tim 3:10 explains that the sound teaching or doctrine is taught by Paul and followed faithfully by Timothy.52 παρηκολούθησάς means “follow faithfully.”53 Timothy is a disciple of Paul who has known Paul’s life and teaching.

The passive sense of διδασκαλία in Tit 1:9 and 2:1 is followed by the attributive participle τῇ ὑγιαινούσῃ.54 The sound doctrine is used to encourage and being taught to others.55 However, before encouraging others, a church leader must hold fast to the

47 Young,The Theology of Pastoral Letters, 76. 48 Dibelius and Conzelmann, The Pastoral Epistles a Commentary on the Pastoral Epistles, 25. 49 See Knight, The Pastoral Epistles: A Commentary on the Greek Text, 89; Mounce, Word Biblical Commentary 46: Pastoral Epistles, 41. 50 Besides the διδασκαλία, the writer interprets that the λόγος, “word,” is included in the term teaching. 51 See Excursus Iεὐσέβεια in the Pastoral Epistles by Marshall-Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 135-144. 52 See also Young, The Theology of Pastoral Letters, 77. 53 See BDAG, 767. 54 See the explanation of the sound doctrine above. 55 Compare to Marshall-Towner suggest that διδασκαλία covers both the activity and the content of teaching (2:1, 7, 10; 1 Tim 1:10; 4:6, 13, 16; 5:17; 6:1, 3; 2 Tim 3:10, 16; 4:3; plural of false teachings, 1 Tim 4:1). The frequency shows that this is a favorite word of the author. The thought is probably of a fixed body of teaching. It is synonymous with διδαχή (1:9; 2 Tim 4:2). Marshall-Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 167. 13 trustworthy or reliable preaching that is in accordance with the teaching.56 The reason for doing so is that this enables the leader to encourage people with the correct teaching and to reprove those who disagree. They must first accept the truth of the gospel personally and then out of their conviction confront error and teach truth. Titus must teach the true gospel. The content of that teaching is spelled out in the following verses (Tit 2:2-9). Correct behavior (Tit 2:2-9) is based on correct theology (verse 1) and in Tit 2:11–15, Paul will resume the theological discussion. There are two motivations for correct behavior. First, Titus is a teacher. Paul tells Titus to teach godly behavior in accordance with the sound doctrine. Second, Paul does not want ungodly conduct to give occasion for the gospel message to be defamed (verse 5). Instead, he wants godly conduct to commend the message (verse 10).57

διδασκαλία (1 Tim 4:13, 5:17, 2 Tim 3:16, Tit 2:7) and παιδεία (2 Tim 3:16) The writer will explain the active sense of διδασκαλία. In 1 Tim 4:13, Paul uses προσέχω, “devote,”58 to explain τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλία, “the public reading, the preaching, and the teaching.” Timothy must devote himself to the three activities. It seems that they are the regular activities in Christian worship.59 In 1 Tim 5:17, Paul explains that the elders who rule well and are working hard at both preaching and teaching are worthy to get double honor. The elder here is a church officer or leader not the older men or elderly men. They can rule well and labor in preaching and teaching as well.60 The teacher here is a church officer who labors in teaching the believers. In 2 Tim 3:16, Paul explains that each Scripture is inspired by God and is useful for teaching, for reproach, for correction, and for instruction in righteousness.61 The semantic relation παιδεία, “instruction,” means to provide instruction, with the intent of

56 Compare to Young,The Theology of Pastoral Letters, 77. 57 See Knight, The Pastoral Epistles: A Commentary on the Greek Text, 316. 58 See BDAG, 880. 59 See also Arichea and Hatton, A Handbook on Paul's Letters to Timothy and to Titus, 104. 60 See also Knight, The Pastoral Epistles: A Commentary on the Greek Text, 231; Mounce, Word Biblical Commentary 46: Pastoral Epistles, 307-308. 61 Another alternative is “All inspired Scripture is also useful for teaching.” 14 forming proper or upright habits of behavior.62 The Scripture is useful for teaching the sound doctrine,63 for defending the faith from error or false doctrines, for help people to correct their wrong ways, and for providing instruction to produce proper behavior or manner. Tit 2:7, the expressions ἀφθορίαν, “integrity, sincerity,”64 and σεμνότητα, “propriety,”65 function as manner of the act of teaching διδασκαλία. Paul tells Titus that when he teaches, does it in a sincere and right way. Therefore, the active sense of διδασκαλία explains that a teacher is a devoted church leader who works hard at teaching the scriptures and does it in a sincere and right way.

διδασκαλία (1 Tim 4:6), ὑποτίθημι (1 Tim 4:6), and ἐντρέφω (1 Tim 4:6) 1 Tim 4:6, Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς καλὸς ἔσῃ διάκονος Χριστοῦ Ἰησοῦ, ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως καὶ τῆς καλῆς διδασκαλίας ᾗ παρηκολούθηκας, is an important text because it contains three semantic relations διδασκαλία, ὑποτίθημι, and ἐντρέφω. ὑποτίθημι and ἐντρέφω appear just once in the Pastoral Letters. The verb ποτίθημι, “to give instruction, teach,” appears to fit the context better than “to suggest or point out something to someone.”66 The expressions ταῦτα, “these things,” and τοῖς ἀδελφοῖς, “brothers and sisters,” are objects of ὑποτίθημι. ταῦτα refers to the teaching of the whole epistle67 and ἀδελφοῖς refers to the believers or Christian community that Timothy served. Next, the verb ἐντρέφω, “train in”68 is followed by the object τοῖς λόγοις, “the words.” The genitive expressions τῆς πίστεως καὶ τῆς καλῆς διδασκαλίας “the faith and the good teaching” may be understood objectively of τοῖς λόγοις. The words of the faith refer to the gospel itself and the words of the good teaching refer to the sound doctrine or true teaching that comes from the gospel. Persisting in teaching the doctrine to the

62 See Louw-Nida, 413. 63 διδασκαλία functions as both the active and passive. 64 Louw-Nida, 746. 65 Louw-Nida, 746. 66 See BDAG, 848; Louw-Nida, 413. 67 Compare to Knight, The Pastoral Epistles: A Commentary on the Greek Text. 193. 68 See Louw-Nida, 414. 15 believers and being trained in the gospel and sound teaching will make Timothy to be a good servant of Jesus Christ. Therefore, a teacher is a good servant of Jesus Christ by keeping on teaching the believers and being trained in the gospel and sound teaching.69

διδάσκαλος70

διδάσκαλος “teacher” appears 3 times. One of them (2 Tim 4:3) refers to false teachers, and the other refer to Paul both as an appointed teacher of the Gentiles in faith and truth (1 Tim 2:7) and for the gospel (2 Tim 1:11). Paul is an appointed teacher to the Gentiles for teaching the gospel in faith and truth. The verb τίθημι “to appoint, to assign,”71 means that God assigns Paul to be a preacher, an apostle, and a teacher.72 As a teacher, Paul taught the gospel in faith and truth. The expression ἐν πίστει καὶ

ἀληθείᾳ “in faith and truth” may refers either to the teacher (teaching in the spirit of faith and truth) or the content of the teaching (teaching the truth and the faith) or as hendiadys.73 The writer suggests that the expression refers to the content of the teaching since both faith and truth are often used objectively as descriptions of the gospel (see 1 Tim 1:2 and 2:4) and as Knight suggests that ἐν πίστει καὶ ἀληθείᾳ indicates that in which Paul instructs the ἔθνη with the use of these two key words he says that his ministry seeks to accomplish what God desires for all people.74 Paul is a teacher appointed by God to teach the truth and the faith to the gentiles.

69 See also Young, The Theology of Pastoral Letters, 76. 70 Young does not explain these texts. 71 See BDAG, 1004. 72 The relationship between these three terms can be expressed in several ways. First they can be taken as belonging to a series; hence preacher, apostle, teacher. This same series in the same order appears in 2 Tim 1.11. Secondly preacher and teacher may be taken as defining apostle; hence “an apostle to preach and to teach.” Thirdly preacher and apostle may be understood as offices, and teacher as a function of both offices; hence “a preacher and an apostle to teach …” This third interpretation is justified by the fact that, while preacher and apostle are connected with the conjunction and (and therefore can be understood as coordinates), there is no conjunction before teacher. A fourth possibility is to understand teacher and apostle as offices, and preacher as a function of these two offices. This interpretation does not seem likely, as it appears to conflict with the grammar of the sentence. A literal translation would favor the first of these possibilities; translating preacher and teacher as verbs will result in the second option; while verbalizing only teacher results in the third alternative. See Arichea and Hatton, A Handbook on Paul's Letters to Timothy and to Titus, 52. 73 Two expressions for one idea, with truth being interpreted as qualifying faith (teaching the true faith). 74 Knight, The Pastoral Epistles: A Commentary on the Greek Text. 127. 16

The semantic relation διδάσκαλος, “teacher” in 2 Tim 4:3 suggests that the false teachers just taught what the people wanted to hear. These hearers will not willingly listen to sound doctrine and by the accompanying statement that these teachers are accumulated in accordance with the “desires” of the hearers. Their teaching differs from that of Timothy and others who teach sound doctrine.75

ὀρθοτομέω76

The participle ὀρθοτομοῦντα, “teach correctly”77 appears only here in the New Testament. The participle emphasizes on Timothy’s behavior, that it be in line with the gospel and that it be in contrast to the opponents.78 In striving against heresy, Paul asks Timothy to do the best to present himself to God. Timothy receives his approval to be a good worker, one who does not need to be ashamed and who correctly explains the word of truth.

παιδεύω79

2 Tim 2:25 explains that the Lord’s servant must gently teach or correct his opponents. The verb παιδεύω means to provide instruction, with the intent of forming proper habits of behavior.80 The object ἀντιδιατιθεμένους “opponents” refers to the false teachers.81 παιδεύω is in the sphere of hope that God may perhaps grant that they will repent and come to know the truth, and they may escape from the snare of the devil, after being captured by him to do his will.

διδακτικός82

75 Knight, The Pastoral Epistles: A Commentary on the Greek Text, 455. 76 Young does not include this text in his explanation. 77 See Louw-Nida, 414. 78 See Mounce, Word Biblical Commentary 46: Pastoral Epistles, 525. 79 Young does not explain this text. 80 Louw-Nida, 413. 81 See also Knight, The Pastoral Epistles: A Commentary on the Greek Text, 424. 82 Young does not explain these texts. 17

Teacher is a church leader as well as Lord’s servant who is able to teach the believers in the church. The semantic relation διδακτικός“able to teach”83 only appears twice in New Testament and describes the quality or character of church leader. The church leader like a bishop (overseer) must require several characters. According to Knight, there are two characteristics. Following this overarching characteristic, the specifics for a bishop are now delineated. The items focus on two areas: (1) personal self-discipline and maturity, and (2) ability to relate well to others and to teach and care for them.84 διδακτικός is a characteristic of a church leader that relates to others.

83 Louw-Nida, 414. 84 The following list correlates the words and phrases of 1 Tim. 3:2–7 and Tit. 1:5–9 in the order of 1 Timothy.

διδακτικός

τοῦ ἰδίου οἴκου καλῶς προϊστάμενος, τέκνα ἔχοντα ἐν

τέκνα ἔχων πιστά ἀντεχόμενος τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ See ἄμαχοςἀφιλάργυροςὑποταγῇμετὰμὴ ἀνεπίλημπτοςΜιᾶςΝηφάλιονΣώφρωνκόσμιοςφιλόξενοςμὴἐπιεικής Knight, νεόφυτος πάροινοςπλήκτης 1 πάσης γυναικὸς Timothy The σεμνότητος Pastoral ἀνήρ Epistles: A Commentary ? μιᾶςΣώφρων?φιλόξενοςμὴδίκαιοςὅσιοςἀνέγκλητος ἐγκρατήςφιλάγαθος πάροινοςπλήκτηςαὐθάδηςὄργιλοςαἰσχροκερδήςἐνμαρτυρίαν γυναικὸς κατηγορίᾳ Titus / on ὡςκαλὴνἀνήρ ἀσωτίαςtheθεοῦ ἔχεινGreek οἰκονόμου ἢ ἀπὸἀνυπότακτα Text τῶν, ἔξωθεν 156. 18

διδαχή

διδαχή has two meanings. First, the active sense is “the act of teaching” (2 Tim 4:2). Second, the passive sense is “the teaching or doctrine” (Tit 1:9). The datives in 2 Tim 4:2, διδαχή and μακροθυμίᾳ, “patience,” modifies the manner of three imperatives ἔλεγξον “reproach,” ἐπιτίμησον “rebuke,” παρακάλεσον “encourage.” The “patience” is required by the tasks commanded and by the need for persistence and forbearance when dealing with sinful people in general and particularly when dealing with the difficulties that the next verse speaks of πάσῃ, “all” before μακροθυμίᾳ is a realistic reminder to Timothy that the task is difficult and will require the greatest amount of patience.85 Teaching and all patience becomes the effective way to show people what they have done wrong and rebuke them for their sins, but also encourage them. διδαχή in Tit 1:9 refers to the sound teaching of Paul and becomes the reliable source of word or preaching.86

Conclusion

Through a careful explanation of the semantic relations above, the result is the discourse concept of didaskalia. The concept is as follow. 1 Timothy: 1. Striving against the false teaching or doctrine(1:3,7,10,4:16, 6:3) 2. Teaching the correct or sound doctrineto the believers (2:7,3:2,4:6,11,13, 5:17, 6:2b) 2 Timothy: 1. Teaching the Gospel (1:11) 2. Teaching the believers (1:11, 2:2, 24, 4:2) 3. Striving against the false teaching (2:15, 25, 4:3)

85 See Knight, The Pastoral Epistles: A Commentary on the Greek Text, 454.

86 The phrase πιστοῦ λόγου “the reliable sayings” arises a question whether this is a formula (a) for introducing or concluding a citation and indicating that the words are a citation or (b) primarily for confirming the truth of what is said. See Excursus 9 “Trustworthy Sayings” by Marshall-Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 326-330. See also the explanation of διδασκαλία in Tit 1:9 above. 19

4. Teaching the doctrine from the right sources: Paul’s teaching and the Scriptures (3:10, 16) Titus: 1. Striving against the false teaching (1:11) 2. Teaching the sound doctrine to the believers (Tit 1:9, 2:1,7,10) Each discourse concept above has the same components. They are striving against the false doctrine and the teaching the sound doctrine. Overall of the fourteen semantic relations of didaskalia are as follow. The false teaching is against what Paul taught to Timothy and Titus and to fulfill some persons’ desires. The teachers are incompetent in teaching the Mosaic Law. They insist on circumcisions for salvation, teach things they ought not to teach for the shake of dishonest gain, and pay attention to Jewish mythor to the merely human commands of those who reject the truth. The correct teaching is the doctrine accordance with the glorious gospel of the blessed God with which Paul have been entrustedand with godliness. The teaching is coming from the words of Jesus Christ. It is taught by Paul for believers and not endured by people. A teacher is defending the correct teaching and striving against the false teaching by living in right conduct or behavior before God. He is gently correcting the false teachers and persistently watching himself not to be caughtby the teaching of the opponents.87 Paul established his status by firmly saying that he is a teacher appointed by God to teach the truth and the faith to the gentiles. Then, he gives his authority to Timothy and Titus to be his representation to teach and instruct the Christian community in Ephesus and Crete. Timothy and Titus have been trained in the gospel and sound teaching. They have faithfully followed Paul’s teaching and it is time for them to take this teaching and give to other reliable and competent ministers to teach others. Timothy, Titus, and other church leaders have labored in teaching the believers. They are all devoted church officers and good servants of Jesus Christ who work hard at teaching in a sincere and right way. They must hold fast to the trustworthy or reliable

87 Compare to Young’s explanation above and see the explanation about the concept of teacher in teaching the sound doctrine to the believers. 20 preaching that is in accordance with Paul’s teaching or the sound doctrine. They are teaching by commanding to strive against the heresy. They are teaching by encouraging the believers to walk according to the right teaching. Teaching and patience becomes the effective way to show people what they have done wrong and rebuke them for their sins, but also encourage them to live in the truth. Therefore, the definition of didaskalia is every act of church leaders in teaching the sound doctrine and striving against the false teaching by the way of living in right conduct or behavior before God, gently correcting the false teachers, and persistently watching himself not to be caught by the teaching of the opponents. 21

Bibliographies

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Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG), ET, ed. W. F. Arndt and F. W. Gingrich; 2d ed. rev. F. W. Gingrich and F. W. Danker. Chicago: University of Chicago, 1979.

Black, David Alan. Linguistics for Students of New Testament Greek.Grand Rapids: Baker Books, 1995.

Cotterell, Peter and Turner, Max. Linguistics & Biblical Interpretation.Downers Grove: InterVarsity Press, 1989.

Davies, Margaret. The Pastoral Epistles. Sheffield: Sheffield Academic Press, 1996.

Dibelius, Martin and Conzelmann, Hans.Hermeneia-a Critical and Historical Commentary on the Bible: The Pastoral Epistles a Commentary on the Pastoral Epistles, translated by Philip Buttolph and Adela Yarbro. Philadelphia: Fortress Press, 1972.

Kittel, Gerhard, Bromiley, Geoffrey William., Friedrich, Gerhard. Theological Dictionary of the New Testament: Volume 2. Grand Rapids: Eerdmans, 1976.

Kostenberger, Andreas J. The Mission of Jesus & the Disciples According to the Fourth Gospel. Grand Rapids: William B. Eerdmans, 1998.

Louw, J. P. and Eugene A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains. 2nded. Vol. 1. New York: United Bible Societies, 1988.

Louw, J. P. Semantics of New Testament Greek. Georgia: Scholar Press, 1982.

Marshall, I Howard and H. Towner, Philip.A Critical and Exegetical Commentary on the Pastoral Epistles. London: T&T Clark International, 2004.

Mounce, William D. Word Biblical Commentary 46: Pastoral Epistles. Dallas: Word Incorporated, 200.

W. Knight, George.The Pastoral Epistles: A Commentary on the Greek Text. Grand Rapids: W. B. Eerdmans, 1992.

Young, Frances M. The Theology of Pastoral Letters. New York: Cambridge University Press, 1994.