To Exhort and Reprove

Audience Response to the Chiastic Structures of Paul’s Letter to Titus

Paul S. Jeon

• Publisher: Pickwick Publications
• Year: 2012
• Print ISBN:
  9781610975056
  9781498261005
• eBook ISBN:
  9781630876432
• Topic: Theology & Religion
• Subtopic: Biblical Criticism & Interpretation

Paul's letter to Titus is one of the most neglected letters of the New Testament. Many have contended that it is an incoherent letter devoid of a theological message and purpose. This study proposes otherwise, presenting an entirely new structure for Titus that demonstrates how the theme "Exhort and Reprove to Commendable Works according to the Hope of Eternal Life" unfolds through the chiastic structures in the letter. Jeon not only demonstrates the unity of the letter but also invites the reader to explore other ways chiasms can be used to enhance New Testament interpretation. Any intrigued by Titus, and the Pastoral Letters as a whole, will discover herein a unique approach to the letter and a fresh and invigorating interpretation of its underlying message.

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Introduction

Titus: Exhort and Reprove to Commendable Works according to the Hope of Eternal Life

The words in the heading, “Titus: Exhort and Reprove to Commendable Works according to the Hope of Eternal Life,” have been carefully chosen to indicate what I believe is the main theme throughout Paul’s letter to Titus.1 In this book I propose a new chiastic structure of four units that covers and organizes the entire letter. In addition, I show that each of these units exhibits its own chiastic structure. These macro- and micro-chiastic patterns are necessary for understanding what and how Paul, the implied author of the letter to Titus, is communicating to his implied audience.2

The words “exhort and reprove” encapsulate the overall tone of Titus as a letter imploring the audience—in particular Titus—to exhort and reprove one another to commendable works. The verb “exhort” (parakale,w) occurs three times throughout the letter (1:9; 2:6, 15). The verb “reprove” (evle,gcw) also occurs three times (1:9, 13; 2:15). Although the verb “exhort” occurs explicitly in isolation only in 2:6—“Similarly, exhort the younger men to be sensible,” the adverb “similarly” clearly indicates that the verb is implied in the multiple exhortations to the other members of the audience (2:1–10). Paul employs the verb “reprove” in isolation in 1:13—“Therefore reprove them severely,” referring to the “many rebels, empty-talkers and deceivers . . . who are upsetting whole households, teaching what is not necessary” (1:10–11). The two verbs occur together in 1:9 where Paul summarizes the elder’s basic duty “to exhort with sound doctrine and reprove those who oppose.” They also occur together in 2:15 where Paul commands Titus to “speak and exhort and reprove with all command.”

The theme of exhortation and reproof, however, is not limited to sections of the letter with the explicit occurrences of these verbs. Included are other connotations and synonyms of theme throughout the letter. From the outset, Paul relates his apostolic calling to the audience’s “recognition of the truth that is according to godliness” (1:1). His apostolic calling is accomplished through the exhortations and reproofs that are communicated through the reading of this letter. In addition, although neither verb occurs in the final chapter of Titus, both are clearly implied. Titus 3:4–7 contains the kind of sound teachings with which the elder is to exhort and reprove. In 3:8 Paul commands that Titus is to “insist” (diabebaiou/sqai) about these things, which inevitably entails exhortation and reproof. Finally, Titus 3:10–11 indicates that a heretical person is to be reproved and then dismissed if he persists in rebellion after two warnings.

The selection of the phrase “commendable works” as the goal of exhortation and reproof is intended to reflect the letter’s emphasis on the appropriate lifestyle that should result from a recognition of the truth, which is summarized as the appearance of God’s grace (2:11–14) and the appearance of God’s kindness (3:2–7). The first majestic passage concludes with an explicit reference to commendable works—“[Christ] gave himself on behalf of us, so that he might redeem us from all lawlessness and cleanse for himself a special people, zealous for commendable works” (2:14). The second equally majestic passage is also followed by an explicit reference to commendable works: “Faithful is the word, and about these things I want you to insist, so that those who have faith in God may be intent to engage in commendable works” (3:8). While Paul maintains that he and the audience are not saved from works done in righteousness (3:4–5), he makes clear throughout the letter that true faith must be accompanied by good works. Thus, all true believers are to commit themselves to commendable works unlike those who “profess to know God but by their works they deny, being vile and disobedient and unqualified for all good work” (1:16).

The noun “work” (e;rgon) occurs eight times throughout the letter (1:16 [2x]; 2:7, 14; 3:1, 5, 8, 14). Its first two occurrences are found in 1:16, as noted above, where Paul, after comparing the clean with the defiled and unfaithful, condemns the latter for invalidating their faith by their “works” and for being “unqualified for all good work.” In 2:7 Paul reminds Titus that in addition to exhorting and reproving, he is to present himself “as a model of commendable works.” In 2:14 Paul states that the purpose of Christ’s self-sacrifices was to “redeem . . . for himself a special people, zealous for commendable works,” which have been described concretely for the audience in 2:1–10. In 3:1 Paul reminds the audience members that they are “to submit to ruling authorities, to be obedient, to be ready for every good work,” in obvious contrast to those who are “unqualified for all good work.” As noted above, in 3:5 and 3:8 Paul reminds the audience that while salvation is “not from works,” it should result in a deep commitment to “commendable works.” Finally, in 3:14, the penultimate verse of the letter, Paul writes as a fitting conclusion, “And let our own also learn to engage in commendable works for urgent needs, so that they might not be unfruitful.”

Although the noun “work” does not occur for most of Titus 1, Paul’s concern for commendable works is no less strong than elsewhere in the letter. In the opening verse of the letter, Paul relates his apostolic calling to the audience’s “recognition of the truth that is according to godliness.” “Godliness” (euvse,beia), which BDAG defines as “awesome respect accorded to God, devoutness, piety,” must—as the letter reiterates, especially in 1:16—be expressed through commendable works. In addition, the instructions concerning elders (1:5–9) highlight both their calling to the commendable work of exhorting and reproving according to sound doctrine and their character as men who are already known for their commendable works both inside (1:6) and outside (1:7–8) their homes.

Finally, the choice of the phrase “according to the hope of eternal life” is meant to capture the basis of exhorting and reproving to commendable works. The term “hope” (evlpi,j) occurs several times in the letter, once in each chapter (1:2; 2:13; 3:7). Paul grounds his own apostolic calling and work of exhortation and reproof “on the basis of the hope of eternal life” (1:2). He then defines eternal life as that which “God, who cannot lie, promised before eternal ages” (1:2). Therefore, the hope of eternal life is a reliable hope.

In 2:13 Paul describes the disposition of believers in terms of “awaiting the blessed hope,” which he defines further as “the appearance of the glory of our great God and savior Jesus Christ.” At this time, all those who have faith in God will share in the glory of Christ. This verse is preceded by a summary of the ethical life described in terms of “denying ungodliness and worldly desires” and pursuing sensibility, righteousness, and godliness (2:12). It is important to note how Paul grounds the present ethical life not only in the past—“For the grace of God has appeared, saving all human beings” (2:11)—but also in the future hope of eternal life.

Finally, in 3:7 Paul employs the term in his brief summary of the gospel—“so that being made righteous by his grace we might become heirs according to the hope of eternal life.” Paul again relates this hope to a commitment “to engage in commendable works” (3:8). As recipients of the hope of eternal life, the audience are to be ready to carry out all good work. In summary, then, there is a consistent and emphatic message and purpose throughout Paul’s letter to Titus that is aptly expressed in the title, “Exhort and Reprove to Commendable Works according to the Hope of Eternal Life.”

Authorship, Audience and Historical Setting of the Letter

Most critical scholars today hold that Titus was not written by the historical Paul.3 They conclude that Titus, along with 1 and 2 Timothy, is pseudonymous and represents a second-century church setting in which Christ’s return no longer yields significant influence on believers, thus resulting in a domesticated Christianity.4 Some notable commentators, however, have challenged the mainstream position by insisting that the historical apostle Paul was the actual author of the Pastorals.5 Howard Marshall opts for a third position—“allonymity.”6 He argues that a student of the apostle either edited the notes of his deceased teacher or carried the apostle’s theology to the next generation. This position, according to Marshall, accounts for some of the Pastorals’ linguistic distinctives while explaining some common theological themes.7 I do not take a position regarding historical authorship because it is impossible to “prove” the authenticity of the letter. Moreover, my concern is for the implied author who is to be understood by the implied audience as the historical apostle.

The implied author “Paul” (1:1) sent the letter to Titus after leaving him in Crete to appoint elders in every town (1:5) and to deal with agitators who were teaching “what is not necessary” (1:11). Verse 3:12 suggests that Paul is not...

Table of contents

• Title Page
• Acknowledgments
• Abbreviations
• 1. Introduction
• 2. The Chiastic Structures of Titus
• 3. Titus 1:1–4: Paul to Titus according to Faith on the Basis of the Hope of Eternal Life (A)
• 4. Titus 1:5–13a: Exhort with Sound Doctrine and Reprove Opponents (B)
• 5. Titus 1:13B—3:3: Reprove and Exhort with Sound Doctrine as We Await Our Savior (B’)
• 6. Titus 3:4–15: Justified by Grace in Faith according to the Hope of Eternal Life (B’)
• 7. Summary and Conclusion
• Bibliography