THE ORGANIZATION OF I TIMOTHY

 

Despite the seemingly diverse material present in I Timothy, not all commentators have despaired of making order out of this epistle. At one level, Hanson proposes that the pseudonymous author or editor divided up his materials into pieces which he purposely alternated using stock connecting phrases in order to construct each of the Pastorals as “an ingenious pastiche.” A more positive approach is taken Raymond Brown, who divides it into three main themes that he feels are even more clearly present in the Epistle to Titus. A plot of Brown’s divisions leads to the following proto-structure for the body of this letter:

A. False and true teaching (1:3-20)

B. Community relations and beliefs (2:1-15)

C. Church structure or order (3:1-13)

A. False and true teaching (3:14-4:10)

B. Community relations and beliefs (4:11-5:2)

C. Church structure or order (5:3-22a)

B. Community relations and beliefs (5:22b-6:2)

A. False and true teaching (6:3-5)

B. Community relations and beliefs (6:6-19)

This arrangement can be grouped into three segments of three units each, with a nice parallelism between the first and second segments. However, the symmetry fails when one considers the last triad in this organization, and a study of parallel words and phrases in I Timothy shows little verbal correspondence within the respective A, B or C sections. This proposal is also problematic in (a) dividing the text in almost complete disagreement with other scholars and (b) seemingly force-fitting all of the varying subjects of the letter into three rather broad categories.

Downs presents a proto-structure alternating between instructions concerning church life (2:1-3:16; 5:1-6:2) and Timothy's own duties (4:1-16; 6:3-21). Quinn sees the letter organized around 3:14-4:5, “a core of prophetic texts...that are proposed and interpreted for Timothy by Paul.” Wallis expands on this proposal in taking as his starting point the three doxologies or hymns that punctuate the charges to Timothy in order to reconstruct “a literary pattern that is probably not accidental.” He understates his point again when he says, “The epistle summarized according to this pattern offers a greater unity than is generally recognized.” Interestingly, this structure is also a triad of triads, as in Brown’s pattern, and centers on Quinn’s key text:

A. Introduction

1. Charge (prose) (1:3-16)

2. Praise (poetry) (1:17)

1'. Charge (prose) (1:18-20)

B. Body

1. Charge (prose) (2:1-3:13)

2. Praise (poetry) (3:14-4:5)

1'. Charge (prose) (4:6-6:2)

A'. Conclusion

1. Charge (prose) (6:3-16a)

2. Praise (poetry) (6:16b)

1'. Charge (prose) (6:17-21)

The divisions shown above do find some support in the literature, and the totally symmetrical organization with its emphasis on the hymnic high points of the epistle make it a very attractive possibility to consider. The present proposal, outlined in Fig. 1, is a variation on Wallis’ structure expanded to highlight the so-called “Household Codes.” Since the formal elements of this letter – a brief introduction (1:1-2) and even briefer conclusion (6:21b) – are practically nonexistent, they are merged with the body.

Figure 1: The Structure of I Timothy

I. Charges to Timothy (1:1-20)

A. “Charge” to Timothy (1:1-5)

B. “Certain persons” (1:6-11)

C. Thanksgiving (1:12-17) – ending “AMEN”

A'. “Charge” to Timothy (1:18-19a)

B'. “Certain persons” (1:19b-20)

II. Household Codes (2:1-3:13)

A. Men—All (2:1-8)

B. Women (2:9-15)

A'. Men–Bishops and Deacons (3:1-13)

III. Instructions to Timothy (3:14-4:16)

A. Instructions (3:14-15)

B. Hymn (3:16)

A'. Instructions (4:1-16)

II'. Household Codes (5:1-22)

A. Older Men (5:1-2)

B. Widows (5:3-16)

A'. Older Men (5:17-22)

I'. Charges to Timothy (5:23-6:21)

A. Advice to Timothy–true wisdom (5:23-25)

B. Servants (6:1-2a)

C. False teachers (6:2b-10)

C'. True teachers (6:11-16) – ending “AMEN”

B'. The Rich (6:17-19)

A'. Advice to Timothy–false wisdom (6:20-21)

Sections I (1:1-20) and I' (5:23-6:21)

Hanson notes that within Section I, 1:18 can be seen to resume the charge to Timothy begun in 1:3 and interrupted by the thanksgiving prayer labeled IB. This resumption is highlighted by the address “Timothy, my son” that begins IA'. Towner similarly points to the roughly chiastic relationship of 1:3-7 to 1:18-20. Inclusion of the first two verses of the epistle within Section I recognizes the common designations of Timothy as a child in 1:2 and 1:18 as well as the following verbal repetitions:

“(in) faith” 1:1,2,19

            “in Christ” 1:1,9,13

            “Christ Jesus our Lord” 11:2,12

            “grace” / “mercy” 1:2,13,14,16

            “command/instruction” 1:5,18

            “good conscience” 1:5,19

            “good” 1:8,18

            “sinner” 1:9,15

Fig. 1 pictures Section I' as a six-part chiasm which recapitulates on a smaller scale the overall structure of the book in that the second and next to last sub-sections address particular groups within the church community. These passages, labeled I'B and I'B', also deal with those living at the extremes of the socioeconomic spectrum of the times and, according to Hanson, outline the appropriate life style for church leaders.

The beginning unit in Section I' poses a problem since its admonition in 5:23 to “take a little wine” seems to be a non sequitur. Ward tries to connect the thought with that of the preceding verses [Knight even connects vv. 23-24 in the same manner], and Guthrie treats 5:23 as a parenthetical comment, perhaps by Luke the physician. The key to understanding this verse, however, appears to be in its coupling with 5:24-25 as typical wisdom sayings in opposition to the false knowledge mentioned in the parallel section I'A' at 6:20. This so-called knowledge no doubt included aestheticism such as condemned by Paul in I Timothy 4:1-5. The word “some” appears at significant locations within this section: the beginning of Unit A, the end of B and the end of A'.

The most prominent similarities between the paired sections I and I' are the doxologies that mark the conclusions of their respective center units, which also contain identical references to God's uniquely innate immortality and the rare designation of “king” for God.

“To the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.” (I Tim.1:17)

            “...the King of kings and Lord of lords, who alone has immortality and dwells in                                   unapproachable light, whom no man has ever seen or can see. To him be honor and eternal                      dominion. Amen.” (I Tim. 6:15-16)

Concerning the first doxology, Knight remarks on its use of transcendent terms applied to the Deity. These passages “certainly impress the reader with a great sense of the unapproachable majesty of God....The two passages cited are dominated by a desire to magnify God.” (Guthrie) Avoidance behavior, an important theme in I Timothy, is recommended to Timothy at the beginning of I (1:4) and the end of I' (6:20). In 6:20-21a, Paul similarly revisits the subject with which he opened the letter: a warning against false teachers. The elements of the full designation “Christ Jesus Lord” of 1:2 are repeated in exact reverse order in 6:14 as another another literary technique to mark the bounds of this letter.

In addition to the above examples, other parallels can be cited. The following are found within 1 Timothy exclusively in these two sections:

blessings of grace 1:1; 6:21

            Christ designated as Lord 1:2,12; 6:3,14

            teachers of “other” ideas 1:3; 6:3-5

            avoidance of idle teachings 1:4; 6:4,20

            the personal faith of an individual 1:5; 6:11

            teachers wandering from the truth 1:6: 6:10

            teachers who have erred 1:8; 6:21

            “sins / sinners” 1:9-10; 6:4-5

            “sound worship / doctrine” 1:10; 6:3

            “eternal life” 1:16; 6:12

Also, self-condemned heretics appear at the end of each section, at 1:19 and 6:21. Welch offers additional parallels: the lists of sins in 1:9-10; 6:4-5; “fight the good fight” in 1:18; 6:12; and the contrast between Christ bringing salvation “into the world” in 1:15 and our bringing nothing “into the world” in 6:7. Finally, Guthrie notes that within the whole Bible, the concept of God possessing inherent bliss is found only in 1 Timothy 1:11 and 6:15, near the respective center points of sections I and I'.

Sections II (2:1-3:13) and II' (5:1-22)

It is not easy to determine where Section II properly begins. On the one hand, the instructions involving particular groups in the church start at 2:8 or 2:9. But Hanson and Knight agree that the reference to prayer in v. 8 is actually part of the subject begun in 2:1. There is another inclusio in the appearance of “every” in vv. 1 and 8. In addition, the word “quiet,” which first appears in 1 Tim. 2:2, has its only other occurrences in the epistle at 2:11-12. Also, the word “honorable” appears in 2:2 and 3:8. Beginning Section II at 2:1 has the added advantage of resulting in several inclusions that serve as boundaries for the whole section, namely, “in faith” (2:7; 3:13) and “in Christ” (2:1; 3:12). It also has the interesting effect of beginning II with some of the same language used at the start of Section I: “God our Savior” (1:1; 2:3) and “apostle” (1:1; 2:7). An alternative way of viewing Section II to that shown in Fig. 1 is pictured below:

Figure 2: Five-Part Structure of Section II

A. Men–all (2:1-8)

B. Women–all (2:9-15)

A'. Men–bishops and deacons (3:1-10)

B'. Women (3:11)

A''.Men–deacons (3:12-13)

“Purity / pure” (5:2,22) forms an inclusio for Section II'. The unity of this passage is also best seen in a more detailed chiastic arrangement of its ideas than that provided in Fig. 1:

Figure 3: The Structure of Section II'

A. Opening instructions (5:1-2)

1. Do not rebuke an older man, but treat him like a father (5:1a)

                            2. Treat others in the church with respect (5:1b-2)

B. Real widows (5:3-7)

1. Honor them (5:3)

2. Her duties to her family (5:4)

3. Contrast with other widows (5:5-6)

C. Duties of believers to their family (5:7-8)

B'. Real widows (5:9-16)

3. Contrast with other widows (5:9-15)

2. Duties of family to widows (5:16a)

1. Assist them (5:16b)

A'. Concluding instructions (5:17-22)

1. Honor elders and do not admit an unsupported accusation (5:17-20)

                            2. Remain pure and do not show partiality (5:21-22)

The parallelism between II'A and II'A' with their warnings against chastising “elders” would seem to contradict the contention of Guthrie and others that the term as used in 5:17-20 refers to church officials whereas it does not have that connotation in 5:1-2. However, there is no discrepancy if one realizes that “elder” has a generic sense in both passages, but is further modified in 5:17-20 by words such as “rule,” “preach” and “teach” to describe those elderly persons who have been specifically ordained within the church (see 5:22). The symmetrical arrangement shown above for the combined units B-C-B' closely parallels that found in Towner’s analysis of these verses.

Sections II and II' have been recognized as similar in their emphasis on treatment of particular groups of believers within the church. (Hanson) Besides this thematic correspondence, there are a number of more specific parallels to unite these passages:

“supplications / prayers” (2:1; 5:5), “acceptable in the sight of God” (2:3; 5:4), “I desire therefore” (2:8; 5:14), “good deed(s) (2:10; 3:1: 5:10), all five instances of “men” appearing in 1 Timothy, the importance of childbearing (2:15; 5:14), “if” as used in case law at 3:1 and 5:4,9, “blameless” (3:2; 5:7), “manage” (3:4-5,12; 5:17), “church” (3:5; 5:16), caution in ordaining men (3:6; 5:22), and “one husband / one wife” (3:12; 5:9).

The structural make-ups of these parallel sections can be appreciated whether one treats them as three-part chiasms (see Fig. 1) or five-part alternating compositions (compare figs. 2 and 3). For the two chiasms, there is seen to be a reversal in the positions of the subunits dealing with each sex. The five-part structures, however, have the identical male-female-male-female-male alternation if one considers that the instructions given to family members in the center unit C of Fig. 3 apply primarily to the male breadwinners in the family. Note that 5:7 is included in this center unit as referring to the children’s duties, not those of the widow, in agreement with Knight and most others, contra Fee.

The structural pattern one employs for Section II will influence one’s understanding of the problem passage 3:11. Does the term “women” in this verse refer to those in official positions within the church structure (Stibbs) or to wives of the deacons that are the subject of the bracketing verses (Knight)? The simple three-part structure for Section II treats 3:11 as a mere subset of the passage dealing with male elders and deacons, in which case “women” would refer most likely to their wives. On the other hand, the arrangement in Fig. 3 indicates that the “A” sections on men move from the general to the more official positions. Thus, IIB' could represent an official subset of the general category of women shown in IIB. There is added confirmation of this view when one considers the close parallels to the five-part structure of II' shown in Fig. 3. 1 Timothy 3:11 appears in the fourth major unit of Section II. In the parallel position in II' the subject of officially enrolling widows is discussed. It is perhaps reading too much into a structural parallel at this point, but there is a suggestion that the women of 3:11 are similarly being recognized for particular responsibilities within the church polity.

Section III (3:14-4:16)

This section begins self-consciously with the phrase “I am writing,” which helps to signal a new literary unit. (Knight) Hanson treats the bulk of this unit as a commentary on Colossians 1:24-29. Unit A' is permeated with references to teaching and doctrine (4:1,6,13,16), in parallel with Paul’s mention of written instructions in IIIA, and is unified by its twelve imperative verbs as well as by references to the Spirit both direct (4:1) and indirect (“gift” in 4:14) as an inclusio. In addition, echoes of the Book of Tobit have been detected in 4:7,16 by Helyer. Other parallels between A and A' include the verb “hope” (3:14; 4:10), “these things” (3:14; 4:6,11,15), “truth” (3:15; 4:3), and “the living God (3:15; 4:10). The whole section is bounded by similar statements at the start (3:14-15) and finish (4:13) regarding the time when Paul would “come” to visit.

The comment of Wallis regarding his proposed organization for I Timothy holds equally for that shown in Fig. 1:

    “[T]he whole structure of the epistle is designed to throw into prominence the great hymn of praise         [3:16] at the center, which presents succinctly and beautifully the person and work of Christ.”

The centrality of this verse to the whole epistle has been recognized by others. The word “godliness” (often translated “religion”) appropriately appears in this verse since that is a favorite term used in this epistle. (O'Brien) The universality of this gospel message is perhaps subtly underscored by the presence of the word “all,” which appears exactly 24 times in the epistle.

Another proposed high point of I Timothy is the conclusion in 6:20. (Hanson) This emphasis on false teachers or heretics is also found prominently at the start of the epistle, as previously mentioned. Additionally, it is the subject of 4:1-5, which appropriately begins the second half of the epistle (according to the scheme of Fig. 2). The appearance of this theme at such key junctures confirms Childs’ statement: “It has long been recognized that one of the major purposes for which the Pastorals were written was to oppose the threat of heresy.”

He declares, “The chief point on which the structure turns is Paul’s presentation of the Gospel [in the hymn of 2:11-13] as a trust to be preserved, cherished, and committed to faithful men.” Wallis’ structure is simple and does have the effect of highlighting one of the “faithful sayings” peculiar to the Pastorals. However, this plan does not account for (a) the unusual presence of “Amen” at 4:18 or (b) the recognized breaks in thought that occur between 1:14 and 2:1 and between 4:15 and 4:19. The structure proposed in Fig. 3 is an attempt to correct those omissions.