A Text centred rhetorical analysis of Paul's Letter to Titus

Verse 14 is rhetorically significant since the apostle includes a final
exhortation for good works. This reiterates the lesson of the entire letter that
sound doctrine results in a healthy ethic. The opportunity that is presented to
them is to provide practical help to those committed to legitimate teaching,
Zenas and Apollos. The verb, manqavnw, is one of four synonyms used in the
letter to refer to teaching and or learning: didaskaliva (1:9, 11; 2:1, 7, 10);
kalodidaskavlo" (2:3), swfronivzw (2:4); and paideuvw (2:12). The word implies
the existence of an attitude that responds to teaching and results in the
performance of good deeds. Those who respond positively to teaching are
described as “our ones/people”, oiJ hJmevteroi. This is an instance of honorific
referencing or classification and is rhetorically significant, because anyone
who refuses to practise good deeds demonstrates by that refusal that he or
she does not belong to the people of Paul and his delegates. The expression,
kalw`n e[rgwn proivŸstasqai, repeats an earlier occurrence (3:8). In the latter
appearance, those who performed good works were described as oiJ
pepisteukovte" qew`/. Here, they are honorifically referenced or classified as oiJ
hJmevteroi. Thus, legitimate teaching results in sound doctrine that results in
good deeds by those who submit to it, demonstrating by it that they believe in
God or are in community with the apostles, the delegates and the rest of the
churches. The honorific reference serves to reinforce their identity and to
distinguish them from the false teachers and their followers. More importantly,
it serves as a final reinforcement of the inseparability of sound doctrine and
good deeds. The purpose clause, i{na mh; w\sin a[karpoi, uses an agricultural
metaphor, and restates in the negative (a[karpoi) the necessity to bear fruit.
The believer’s good works are his or her fruit. A fruit tree benefits others when
it does what a fruit tree does, namely bear fruit.
The closing greetings in verse 15 reinforces a sense of community and
functions as an encouragement to the recipients. Interestingly, Titus receives
a separate greeting from the rest of the congregation. Perhaps this serves
again to reiterate the prominence of Titus to other believers, oiJ (metÆ ejmou`)
pavnte" and hence to affirm him in the eyes of the Cretan believers, in line with
the endearing manner in which he is referred to in the salutation (1:4). The
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