Conditional Statements in the Pastoral Epistles

The information on occurrences of conditional statements in this paper is taken from:

Boyer, J.L., “First Class Conditions: What do they mean?” Grace Theological Journal 2:1, p. 83.

———, “Second Class Conditions in New Testament Greek” Grace Theological Journal 3:1, p. 85.

———, “Third (and Fourth) Class Conditions” Grace Theological Journal 3:2, p. 163.

Introduction

There I was at Starbucks on a Saturday morning, rolling merrily along making some lexical notes (still need to come up with a better name for that process) when I came across 2Ti 2.5: “Likewise, if anyone competes as an athlete, he is not crowned unless he competes lawfully.”^[1] Seeing the if-then construction, it dawned on me: “That’s a conditional!” So I figured I should examine the conditional statements in the PE[2] to see what they were about, how they were used, and if any conclusions or applications could be made as a result of this study. Seeing as how this may affect both translation and interpretation, it seems like a good idea. So here we go.

First Class Conditions in the Pastoral Epistles

First, we need to define what a “First Class Conditional” is. Simply put, according to Boyer, this is when the Greek word εἰ (typically translated “if”) is followed by a verb in the indicative mood. Boyer explains this in the thesis to his article:

The meaning of words is properly determined by a study of the ways they are used in their many contexts, not by theoretical rationalizations on root meanings and etymologies. In just the same way the significance of a group of words in grammatical construction is determined by careful study of the same construction in actually occurring contexts, not by rationalizing about voice, mood, and the technical terminology employed by grammarians to identify them.

A commonly occurring example of the neglect of this axiom is the manner in which the construction frequently called “First Class Condition” is handled in much exegetical literature. Reasoning from the use of εἰ instead of ἐάν and the use of the indicative mood, the mood of reality and actuality, the conclusion is drawn that the first class conditional sentence is not really a condition at all, but it implies that the condition is actually true and could well be translated “since.” Is this true?^[3]

In the appendix of his article, Boyer helpfully lists all first class conditionals in the New Testament. His list (restricted to the PE for our purposes) is presented below. The right-most column indicates whether or not the condition was determined, and the reason for uncertainty of condition. In all the instances in the PE, the condition was, according to Boyer, undetermined. This is what the roman numeral III indicates.[4] The arabic numeral is information regarding the reason for uncertainty. These are:

2: Uncertain by reason of providence, “the course of events” (2)

3: Uncertain by reason of man's spiritual condition (2)

4: Uncertain by reason of man's actions or choices (8)

5: Uncertain by reason of man's ignorance or doubt (1)

There are 13 first-class conditionals in the PE. The numbers in parens above indicate the occurrence of each reason of uncertainty.

 

^[5]

Thus, we have four different reasons for declaring the first-class conditional that of an uncertain nature. By reference these are:

• Reason 2: 1Ti 5.4, 5.16
• Reason 3: 2Ti 2.11, 12 (first instance)
• Reason 4: 1Ti 1.10; 3.1; 5.8, 9 & 10; 6.3 & 4; 2Ti 2.12 (second instance), 13; Tit 1.5–6
• Reason 5: 1Ti 3.5

Let’s work through these.

Uncertain by Reason of Providence

1 Timothy 5.4

4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις· τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ.^[6]

⁴ But if a widow has children or grandchildren, they must first learn to practice godliness in their own household and to give back to their parents and grandparents, for this is acceptable before God.^[7]

In the above, the indicative in the protasis verb is ἔχει, or “has”. Boyer classifies this as neither obviously true nor obviously false. The apodosis has a completely reasonable conclusion, but it cannot be said to be “obviously true.” That is, if the condition — a widow having children or grandchildren — is met, it does not necessarily mean that these children and grandchildren will act as specified in the apodosis. Thus the uncertainty. As a matter of fact, Paul uses the protasis as an opportunity to command (μανθανέτωσαν is an imperative) the children and grandchildren of widows to “practice godliness” (note the use of εὐσεβέω, which only occurs here and in Acts 17.23) by serving the parent/grandparent.

I think that it is well within reason to think that Paul expects this command to be carried out by recipients of this letter.

1 Timothy 5.16

16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.^[8]

¹⁶ If any believing woman has relatives who are widows, let her give relief to them and do not burden the church, so that it can provide relief for true widows.^[9]

Again, much the same situation as the previous instance. The indicative is ἔχει, and an imperative (ἐπαρκείτω) is the verb in the apodosis.

In both of these situations, Paul appears to be using the if-then statement to qualify whom the following command should apply to. Are you the child or grandchild of a widow? Then you should take care of her, and not simply leave her for the church to deal with.

Uncertain by Reason of Man's Spiritual Condition

2 Timothy 2.11

εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν·

For if we died together, we will live together;

This is within the context of one of the “Faithful Sayings”[10] of the PE. The verb in the protasis (συναπεθάνομεν) is an aorist indicative, hence the use of the English past tense in the translation. The verb in the apodosis (συζήσομεν) is a future indicative, hence “we will live together”, in the English future tense.

I suppose this is uncertain by “reason of man’s spiritual condition” because one’s spiritual condition determines where he will live after death.

2 Timothy 2.12

εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν·

If we endure, we will rule together as kings;

Again, we are in the context of a “Faithful Saying”. This instance follows much the same formula, only the verb in the protasis (ὑπομένομεν) is a present indicative. This is really a very simple if-then statement. Given the context (most probably an early Christian hymn of some sort) this is not extraordinary. More interesting, perhaps, is the use of the prefix συν- on three out of four of the verbs in these two verses, which (according to Knight) seems to indicate an antecedent of Christ together with the one singing/reciting the hymn.

Uncertain by Reason of Man's Actions or Choices

1 Timothy 1.10

καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται

and whatever else lies in opposition to healthy doctrine

The context is a list of vices, essentially. The list provides direction on whom the law was provided for. As 1.8 indicates, “the law was not set for the righteous one” but does provide guidance for the unrighteous. The conditional statement here is a sort of “and everything else” clause at the end of the list. The thought is, basically, “if it opposes healthy doctrine, then the law was created to keep it in check.” George Knight points out that in this construction the “ ‘sound teaching’ of the Christian faith has the same ethical perspective as the law, and that the teaching also points out sins that are contrary to it.”[11] Thus the content of the conditional is intentionally vague and therefore uncertain.

1 Timothy 3.1

Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ.

If one aspires to be an elder, he desires a good work.

This condition is based on the desire of the subject, the one who wants to be an elder. The conclusion is simply that he desires “a good work”, which is not necessarily a positive or negative outcome.

1 Timothy 5.8

εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων.

But if anyone does not care for his own, especially those of his own household, he has denied the faith and is worse than an unbeliever.

I think I disagree with Boyer here. I don’t see the uncertainty. If someone does not care for his own (the context has to do with caring for widows) then his witness is compromised. Where is the uncertainty, beyond the normal uncertainty of an “if-then” statement?

1 Timothy 5.9-10

Χήρα καταλεγέσθω … ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν.

A widow shall be enrolled … if she has raised children, if she has shown hospitality, if she has washed the feet of saints, if she has given relief to the afflicted, if she has devoted herself to every good work.

This is true based on the actions of the widow, thus it meets Boyer’s “uncertainty” label.

1 Timothy 6.3-4

3 εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ, 4 τετύφωται, μηδὲν ἐπιστάμενος, …

³ If anyone teaches divergently and does not devote himself to the sound words of our Lord Jesus Christ and the godly teaching, ⁴ he has become foolish and understands nothing, …

Here we see the flip side of “sound teaching”, that of “teaching divergently”. It is interesting that this phrase falls within the context of a conditional phrase, though perhaps not so interesting as to be noteworthy.

The fulfillment of this condition is based on the teaching of the individual. If one preaches with sound doctrine, the statement does not apply. If one teaches divergently from sound doctrine, then the statement does apply. This is what provides the uncertainty; that the statement is not always true. It is true depending on the teaching of the individual.

2 Timothy 2.12

εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς·

If we will deny Him, He also will deny us;

This as well is true depending on the individual response. If we deny Him, He will deny us. The aspect of uncertainty is on the part of the man, not on the part of God.

2 Timothy 2.13

εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.

If we are unfaithful, he remains faithful, for he is not able to deny Himself.

I’m not quite sure how this is uncertain based on man’s actions or choices as this seems to indicate that God is faithful to us despite our unfaithfulness. This seems to indicate that God will remain faithful to us regardless of our unfaithfulness due to the very nature of God.

Titus 1.5-6

5 … ἵνα … καταστήσῃς κατὰ πόλιν πρεσβυτέρους, … 6 εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα.

⁵ … so that .. you yourself might set things straight and might appoint elders … ⁶ if anyone is blameless, a one-woman man, having faithful children, not accused of wild living or rebelliousness.

This particular conditional relies on Titus’ selection in order to be evaluated as true. That is, if a man in one of the Cretan churches fulfils these conditions it is not a de facto assurance that he will become an elder. Titus is the one who must choose, and these are some of his criteria, as specified by Paul. Thus, this is uncertain by reason of man’s actions or choices.

Uncertain by Reason of Man's Ignorance or Doubt

1 Timothy 3.5

εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;

for if one does not know how to manage his own household, how will he care for the church of God?

This fairly clearly meets Boyer’s criteria of uncertainty. The apodosis is a question qualified by the criteria in the protasis. So if the protasis evaluates to true; meaning that a person does not know how to manage his own household; then the question applies to that person. The question is surely rhetorical.

Second Class Conditions in the Pastoral Epistles

According to Boyer, there are no second class conditionals in the PE.

Third Class Conditions in the Pastoral Epistles

Boyer does not provide an explicit list in his article on third class conditions. I’ve instead generated a list of third class conditions based on Vincent Setterholm’s search criteria for the GRAMCORD database.

Setterholm’s search criteria yield five hits in the PE. They are:

• 1 Timothy 1.8
• 1 Timothy 2.15
• 1 Timothy 3.15
• 2 Timothy 2.5
• 2 Timothy 2.21

But what does a third class conditional indicate? Boyer discusses this in some detail.[12] It seems that Ernest De Witt Burton summarizes the positions well in his section dealing with third-class conditions:

Future Supposition with More Probability. The protasis states a supposition which refers to the future, suggesting some probability of its fulfilment. ^[13]

Boyer, based on in his research examining all third class conditions in the New Testament, sees this view of the third class condition as dated and wrong. Boyer writes:

Can we say of a third-class condition, “There is doubt, of course, but it probably will be realized”? One of the primary purposes of this study was to investigate this question. It is the judgment of the present writer that this scheme, while it may be theoretically logical, is completely unsupported and in fact totally discredited by actual usage in the NT.^[14]

Thus, in Boyer’s view, NT usage of the third class condition trumps the grammarians. Note that Boyer is making this statement based on actual NT usage (and only NT usage), not based on usage by other classical authors. So, for Boyer, while a third class condition may indicate a degree of uncertainty of fulfillment, the degree of the degree cannot be assumed based on the presence of a third class condition.

Porter is in agreement, it seems. Consider Porter’s statement:

A third class conditional with ἐὰν and the subjunctive, in distinction to a first class conditional, is more tentative and simply projects some action or event for hypothetical consideration.[15]

So, does this view on the third class hold for the PE?

1 Timothy 1.8

Οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται,

But we know that the law is good, if one might use it lawfully.

Immediately, with the subjunctive in the protasis, we see the idea that something might happen. The law, when used as intended, is good. But one may use the law outside of its intent, and in this situation, then the law is being used for unlawful purposes. So the outcome is uncertain.

1 Timothy 2.15

σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης·

But she will be saved through childbearing, if they remain in faith and love and holiness with good judgment.

This verse is one of the most confusing verses to those of us in the western world today. I won’t dwell on those issues here. The subjunctive verb above is μείνωσιν, which happens to be in the plural. It means to, well, “remain”. The future event is that “ … she will be saved through childbearing”. The status of the future event remains in question until the condition in the protasis is resolved.

1 Timothy 3.14-15

This verse contains ἐὰν followed by a subjunctive (βραδύνω) but I’m unsure if it is a conditional as it is essentially a parenthetical phrase tacked into the middle of the discussion. However, I’ll discuss it and think about it later.

 … ἐλπίζων ἐλθεῖν πρὸς σὲ ἐν τάχει· 15 ἐὰν δὲ βραδύνω …

 … hoping to come to you soon, ¹⁵  (but I may be delayed) …

In the protasis Paul expresses his uncertain future desire to be with Timothy in the near future. In this sense, it fits as a third class condition.

2 Timothy 2.5

ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ.

Likewise, if anyone competes as an athlete, he is not crowned as the winner unless he competes lawfully.

This verse has two instances of ἐὰν followed by a subjunctive: “if anyone competes as an athlete” and “unless he competes lawfully”. Note the negative condition in the second instance (essentially an “if not”). Yet there only seems to be one apodosis: “he is not crowned as the winner”.

Thus, the second instance of ἐὰν followed by a subjunctive (the negated one) must be the protasis as the apodosis only makes sense in this light. That is, if the athlete does not compete lawfully, he will not be crowned as a victor. This contains a sense of uncertainty, and the idea that it may be fulfilled in the future, thus it meets the criteria.

2 Timothy 2.21

ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμήν,

If then anyone might cleanse himself from these, he will be a pot for honor,

This third class condition has the requisite uncertainty in the protasis, and it refers to a time in the future (after the cleansing takes place). Thus, it seems to fit well in the category of a third class condition.

Conclusion

First class and third class conditions in the PE fit within the framework proposed by Boyer in his Grace Theological Journal articles.

Bibliography

The following books were consulted.

Burton, E. D. W. (2003, c1898). Syntax of the Moods and Tenses in New Testament Greek (3^rd ed.). Edinburgh: T. & T. Clark.

Porter, Stanley (1999, c1994). Idioms of the Greek New Testament (2^nd ed.). Sheffield: Sheffield Academic Press.