1

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 Youngs and TDNTs.
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

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.

organization.4 Timothy and Titus represent Paul in teaching and instructing the
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 Youngs 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
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
Commentary on the Pastoral Epistles (London: T&T Clark International, 2004), 93-95.
5

Young, The Theology of Pastoral Letters, i.

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

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 Pauls 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 behavioris 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.
Youngs 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.
authority to his underlings. Instruction came from God via ambassador, the sophist-teacher, Paul, then via
Pauls 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.
8

Young, The Theology of Pastoral Letters, 84.

Young, The Theology of Pastoral Letters, 89.

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
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

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.
10

11
12

See the foundation theory below.

Peter Cotterell and Max Turner, Linguistics & Biblical Interpretation (Downers Grove:
InterVarsity Press, 1989), 151.

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
meaning contributed by the context.14 For example, the phrase my Uncle Georges old
red bike is a concept (with delimiting elements like old, red, belongingness to the
speakers 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 constrasting 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

13

Cotterell and Turner, Linguistics & Biblical Interpretation, 151.

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 words 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.

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,
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. (1 Tim 1:3, 6:3)
2. (1 Tim 2:12, 4:11, 6:2b; 2 Tim 2:2, Tit 1:11)
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.

3. (1 Tim 1:7)
4. (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)
5. (1 Tim 4:6)
6. (1 Tim 4:6)
7. (2 Tim 3:16)
8. (1 Tim 2:7; 2 Tim 1:11, 4:3)
9. (2 Tim 2:15)
10. (1 Tim 1:20; 2 Tim 2:25; Tit 2:12)
11. (1 Tim 3:2; 2 Tim 2:24)
12. (2 Tim 4:2; Tit 1:9)
Next, the writer will elucidate each of the semantic relations of didaskalia.
23
Text 1:3, ,
, has the semantic relation . Text 1
Tim 6:3,
, has the semantic relations and
.
The clause, , that you may command
persons not to teach a different doctrine, is the content of , I urged you.
Paul used is both authoritative and personal to Timothy.24 The verb
, command,25 is with the indefinite pronoun , persons, and the
infinitive , not to teach a different doctrine, as an indirect discourse
of the verb. According to William D. Mounce, the indefinite pronoun is the
23

Young does not bring in 1 Tim 1:3 in explaining .

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.

opposition appears to have been led primarily by men: (1) The named opponents are
men (1 Tim 1:20; 2 Tim 2:17; 4:1415). (2) The opposition comes from within the
leadership of the church, which was primarily male (1 Tim 3:17). (3) 2 Tim 3:67
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 and (1 Tim 1:10, 6:3) refer to
teaching another doctrine that differs from Pauls 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; 3:69 (also 1 Tim 1:811, 1217 and possibly 2 Tim 3:15 and 4:34).
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.

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
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 Pauls 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

1 Tim 4:11 and 6:2b explain that the imperative , teach, is in absolute
sense without an specified object.36 There are two other imperatives. First, ,
command, in 1 Tim 4:11 indicates the authority to strive against the heresy and the
imperative is to counter the heresy by teaching the sound doctrine. The object
, these things, sums up all that has preceded.37 Teaching, accompanied by
commanding, is to strive against the heresy. Second, , encourage, in 1 Tim
6:2b explains the same thing that teaching, accompanied by encouraging, is to strive
against the heresy.
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 , trustworthy,38
and , adequate,39 describe , men. refers to the male elders/
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.

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overseers who were repeatedly required to be able to teach (1 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 ,
has the semantic relations . The text supports the Judaism
heresy. 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).

The semantic relation explains further the false teaching. Text 1:7
, with
the semantic relation , teachers of the Law41 is the nominative predicate
of , desiring to be and describes further , 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 1:811 suggests that it was the Mosaic Law.42 The false
teachers did not understand what they taught and insisted about. Paul uses
do not understand with the two direct objects
, either what they are speaking about or what they are so confidently
insisting. The false teachers are incompetent in teaching the Mosaic Law.

40

See also Knight, The Pastoral Epistles: A Commentary on the Greek Text, 391; Mounce, Word
Biblical Commentary 46: Pastoral Epistles, 506.
41
42

See Louw-Nida, 415.

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 , and whatever
else opposes the correct teaching, refers to in verse 8.

11

, , , And
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 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 in 1 Tim 4:13, 5:17, 2 Tim 3:16, Tit 2:7. Third, The
writer will explain the semantic relations , , in 1 Tim 4:6.
(1 Tim 1:10, 4:16, 6:3; 2 Tim 3:10, 4:3; Tit 1:9, 2:1,10)
The passive sense of in 1 Tim 1:10, 4:16, 6:3; 2 Tim 4:3 especially
explains the sound doctrine. , that which is taught, teaching,43 is combined
and explained further by the attributive participle , , the sound
or the correct,44 which clearly opposes falsehood (1 Tim 1:10, 2 Tim 4:3),45 the
attributive adjective, , good (1 Tim 4:6), and the preposition phrase ,
accord with godliness (1 Tim 6:3).
The interesting issue in the Pastoral Letters is and
teaching another doctrine that differs from Pauls doctrine are obviously contrasted to
, , the sound teaching,
, the good teaching, and , the teaching
according to godliness.
in 1 Tim 4:16 means that Timothy must watch or guard the teaching.
The imperative , 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,
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

Young suggests that Paul tells Timothy to be a 'type' or example for believers in speech
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
is foreign not only to Pauls language but also to his Christianity.48 Knight and
Mounce suggest that the term is a medical term that Luke used. It means
healthy as opposed to false or sick. Often is used in relation to a norm or
standard from which soundness is derived.49 The term 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 in 2 Tim 3:10 explains that the sound teaching or
doctrine is taught by Paul and followed faithfully by Timothy.52 means
follow faithfully.53 Timothy is a disciple of Paul who has known Pauls life and teaching.
The passive sense of in Tit 1:9 and 2:1 is followed by the attributive
participle .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 , the writer interprets that the , word, is included in the term

teaching.
51

See Excursus I 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 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

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 2:1115, 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
(1 Tim 4:13, 5:17, 2 Tim 3:16, Tit 2:7) and (2 Tim 3:16)
The writer will explain the active sense of . In 1 Tim 4:13, Paul uses
, devote,58 to explain , , , 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.

body of teaching. It is synonymous with (1:9; 2 Tim 4:2). Marshall-Towner, A Critical and Exegetical
Commentary on the Pastoral Epistles, 167.
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.

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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 , instruction, means to provide instruction, with the intent of
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 , integrity, sincerity,64 and , propriety,65
function as manner of the act of teaching . Paul tells Titus that when he
teaches, does it in a sincere and right way. Therefore, the active sense of
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.
(1 Tim 4:6), (1 Tim 4:6), and (1 Tim 4:6)
1 Tim 4:6, ,
, is an
important text because it contains three semantic relations , , and
. and appear just once in the Pastoral Letters. The verb
, to give instruction, teach, appears to fit the context better than to suggest or
point out something to someone.66 The expressions , these things, and
, brothers and sisters, are objects of . refers to the teaching of
the whole epistle67 and refers to the believers or Christian community that
Timothy served. Next, the verb , train in68 is followed by the object ,
61

Another alternative is All inspired Scripture is also useful for teaching.

62

See Louw-Nida, 413.

63

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.

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the words. The genitive expressions the faith and

the good teaching may be understood objectively of . 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
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
70
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 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
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
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

faith).

Two expressions for one idea, with truth being interpreted as qualifying faith (teaching the true

16

gospel (see 1 Tim 1:2 and 2:4) and as Knight suggests that indicates
that in which Paul instructs the 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.
The semantic relation , 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
76
The participle , teach correctly77 appears only here in the New
Testament. The participle emphasizes on Timothys 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.
79
2 Tim 2:25 explains that the Lords servant must gently teach or correct his
opponents. The verb means to provide instruction, with the intent of forming
proper habits of behavior.80 The object opponents refers to the false
teachers.81 is in the sphere of hope that God may perhaps grant that they will

74

Knight, The Pastoral Epistles: A Commentary on the Greek Text. 127.

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.

17

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.
82
Teacher is a church leader as well as Lords servant who is able to teach the
believers in the church. The semantic relation able to teach83 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 is a characteristic of a church leader that relates to others.

82

Young does not explain these texts.

83

Louw-Nida, 414.

84 The following list correlates the words and phrases of 1 Tim. 3:27 and Tit. 1:59 in the order
of 1 Timothy.
1 Timothy
Titus

/

?

See Knight, The Pastoral Epistles: A Commentary on the Greek Text, 156.

18

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, and , patience, modifies the manner of three imperatives
reproach, rebuke, 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 , all before 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.
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.

The phrase 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 in
Tit 1:9 above.
86

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4. Teaching the doctrine from the right sources: Pauls 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 Pauls 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

Compare to Youngs explanation above and see the explanation about the concept of teacher
in teaching the sound doctrine to the believers.
87

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preaching that is in accordance with Pauls 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.
Considering the points above, the articulation of the concept is expressed in the
form of a definition. 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
Arichea, Daniel C. and Hatton, Howard.A Handbook on Paul's Letters to Timothy and to
Titus. New York: United Bible Societies, 1995.
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.