Titus 1:1-3, 2:11-15
SS Lesson for 08/18/2024
Devotional Scripture: Eph 4:22-27
Paul’s letter to Titus comes from a part of the New Testament called the Pastoral Epistles. Whereas Paul wrote other letters to specific groups of believers in particular locations (examples: Galatians 1:1; 1 Thessalonians 1:1), the Pastoral Epistles were written to particular individuals: Timothy (1 Timothy 1:2; 2 Timothy 1:2) and Titus. The latter was a church leader Paul designated “my true son in our common faith” (Titus 1:4). The letter to Titus involved events that occurred after the conclusion of the book of Acts, but we have no exact knowledge of the sequence. By the time Paul wrote to Titus, the apostle had been released from his imprisonment in Rome and had found an occasion to visit the island of Crete. While visiting, Paul evangelized and started some churches. It is likely, however, that the gospel had already reached Crete many years earlier through unnamed believers (see Acts 2:11). Crete was famous in antiquity as a source of culture and religion. The Cretan people, however, were not highly esteemed in the Roman world. In Titus 1:12, Paul quotes a native Cretan “prophet” who describes his own people as “always liars, evil brutes, [and] lazy gluttons.” While Paul does not name this source, one possibility is the sixth-century BC writer Epimenides. This statement has been called the Cretan Paradox because if all Cretans are liars, and Epimenides was a Cretan, then was he lying when he made the statement? Paul was accompanied on Crete by one of his most trusted associates, a Gentile believer named Titus (Galatians 2:3). The book of Acts does not mention Titus by name. Still, he figures prominently in the letters of Paul. In 2 Corinthians, Titus is named (in Greek) nine times (example: 2 Corinthians 8:23). Paul wrote his letter to Titus in about AD 65 after departing from the island. Paul had left Titus behind to correct a chaotic situation in the Cretan churches. Most importantly, Titus needed to place an eldership in each congregation (Titus 1:5). The church in Crete was troubled by people who professed to know God but lived demonstrably different lives (see Titus 1:16). Such people had deceived others, disrupted the community (1:10-11), and brought needless controversy to the church (3:9-10). Today’s lesson reveals Paul’s solution to this challenging situation. What the church in Crete needed was “sound doctrine” (Titus 1:9; 2:1) and training in godliness (see 1:1; 2:12). This is the nitty-gritty of helping believers mature into godly men and women. Paul wanted Titus to grow the church by grounding them in the truth of the gospel and encouraging lives of holiness.
11 For the grace of God that brings salvation has appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, 13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ
(Scriptural Text from the New King James Version; cross-references from the NIV)
1 Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God's elect and the acknowledgment of the truth which accords with godliness,
2 in hope of eternal life which God, who cannot lie, promised before time began,
3 but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior;
22 For he who was a slave when he was called by the Lord is the Lord's freedman; similarly, he who was a free man when he was called is Christ's slave.
26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.
24 Then they prayed, "Lord, you know everyone's heart. Show us which of these two you have chosen 25 to take over this apostolic ministry, which Judas left to go where he belongs."
1 Paul, an apostle, sent not from men nor by man, but by Jesus Christ and God the Father, who raised him from the dead
7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life.
22 But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life.
8 The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life.
12 Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.
11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,
23 but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, 24 but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.
5 For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake.
15 It is true that some preach Christ out of envy and rivalry, but others out of goodwill. 16 The latter do so in love, knowing that I am put here for the defense of the gospel. 17 The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains. 18 But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice,
11 For the grace of God that brings salvation has appeared to all men,
12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age,
13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ,
14 who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.
15 Speak these things, exhort, and rebuke with all authority. Let no one despise you.
8 For it is by grace you have been saved, through faith — and this not from yourselves, it is the gift of God—
1 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.
15 But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!
5 So too, at the present time there is a remnant chosen by grace.
26 "His master replied, 'You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? 27 Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest. 28 "'Take the talent from him and give it to the one who has the ten talents. 29 For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him.
17 Anyone, then, who knows the good he ought to do and doesn't do it, sins.
26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left,
21 "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22 Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' 23 Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'
18 God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. 19 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, 20 where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.
5 And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us.
23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? 25 But if we hope for what we do not yet have, we wait for it patiently.
4 For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope.
23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God — that is, our righteousness, holiness and redemption.
7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace
13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins.
31 "Simon, Simon, Satan has asked to sift you as wheat. 32 But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers."
27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.
16 Don't you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey — whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?
10 If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love.
2:11 For the grace of God has appeared, bringing salvation to all people.
The Connection With the Preceding: Paul introduces this section (vss. 11-14) with “for,” the Greek gar, a conjunction used to express cause, inference, continuation, or an explanation. Verses 11-14 stand as an explanation for the preceding ethical section (vss. 1-10), but especially verse 10, the appeal to do credit to the teaching of God our Savior in everything. In other words, the fact that God is our Savior and the appeal to transformed living are both based on the historic appearing of the grace of God in Christ.
We might also note that verses 11-14 form a single sentence in the Greek text. Some translations (NET Bible, NIV) have broken these verses down into several sentences because of the length and complexity of this passage. However, the length and interconnectedness of the Greek text does two things. First, it suggests the majestic nature of the truths of these verses. As the apostle thought on the appearance of the grace of God, one thought immediately led to another. Second, this interconnectedness shows a special relationship that exists in the truths stated in these verses that are related to one another to produce the transforming effect of godliness. This will be seen in the exposition that follows.
The Essence of What Has Appeared: The essence or nature of what has appeared is twofold: it is gracious and historic.
First, that which has appeared is defined as “the grace of God.” It may seem strange to speak of grace as appearing, but this is a clear reference to the first coming of Christ in His entire earthly life—birth, ministry, death, resurrection, and ascension into heaven (cf. 2 Tim. 1:10; Tit. 3:4). This declares that Christ is the grace of God personified and the epitome of God’s grace. In giving the Lord Jesus, we have that which man could never accomplish. “Grace” is charis, “unmerited favor, kindness,” and stresses that the salvation spoken of here through Christ is based on the unmerited favor of God; it provides a redemption that is free, one based not on human merit or religious works or moral good deeds, but on the gracious gift of God through faith alone in Christ alone (cf. Rev. 21:6; 22:17; Eph. 2:8-9; Tit. 3:4-5).
Second, the fact that “the grace of God has appeared” points us to the historic past, an objective fact of history, as the source of salvation. “Appeared” is emphatic in that it stands first in the sentence and represents a past historic event or group of events viewed as a single whole.126 In Greek, it’s the aorist form epephane of the verb epiphaino, “to show forth, appear.” This word is “… used particularly of divine interposition, especially aid; and of the dawning of light upon darkness.”127 Our word epiphany comes from this word.
There is a beauty and energy in the word epiphane, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Malachi 4:2, arises on the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus, this also shines out upon all; and God designs that all mankind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies by the sun that shines in the firmament of heaven.128
Thus, the picture is that of Jesus Christ as the Sun of Righteousness breaking forth in human history to penetrate the moral and spiritual darkness of the world. Those who were “the people who sit in darkness have seen a great light; and on those sitting in the region and the shadow of death a light has dawned” (cf. Matt. 4:16). “Men could never have formed an adequate conception of that grace apart from its personal manifestation in Christ, in his incarnation and atonement.”129
Bob Woods, in Pulpit Digest, tells the story of a couple who took their son, 11, and daughter, 7, to Carlsbad Caverns. As always, when the tour reached the deepest point in the cavern, the guide turned off all the lights to dramatize how completely dark and silent it is below the earth’s surface. The little girl, suddenly enveloped in utter darkness, was frightened and began to cry. Immediately was heard the voice of her brother: “Don’t cry. Somebody here knows how to turn on the lights.”
In a very real sense, that is the message of Titus 2:11-14. In fact, that is the message of the gospel, the good news of what God has done for man in the person and work of Jesus Christ: Through the manifestation of God’s Son, He has shined forth in the darkness of our sinful and fallen world. Light is available, even when darkness seems overwhelming. The Bible is written against the backdrop of this spiritual darkness that floods the world. This is the root of the ungodliness and moral degeneracy that envelops us and any society that ignores God and seeks to live apart from the light of His revelation to us in the Bible and in Christ.
The Results and Scope of What Has Appeared: The results and scope are seen in the words “bringing salvation to or for all people.”
· The Results: “Salvation” is soterios, “saving, delivering, bringing salvation.”130 The basic meaning is that of deliverance and the nature of that deliverance must be determined from the context and/or the usage of the word by the author. In Paul’s writing, the word salvation encompasses more than the gift of eternal life. The salvation brought to us through the Lord Jesus encompasses the past (saved from sin’s penalty), the present (being saved from sin’s power), and the future (ultimate glorification in a resurrection body without the presence of sin). Thus, throughout the New Testament, then, the predominant thought is that the grace of God in Christ has shined forth with the results that God redeems us from sin, empowers us to live the Christian life, governs us as His people, motivates us to a new kind of life, and gives us everlasting comfort and a blessed hope.
· The Scope: This is seen in the phrase, “to or for all people.” There is some debate whether this phrase goes with the verb “appeared,” i.e., “the grace of God has appeared to all people” as in the NIV translation or whether it goes with the term salvation, i.e., “bringing salvation to all people.”
The NIV, however, states that God’s grace that brings salvation has appeared to all men, thus suggesting a universal appearance. The question is whether “to all men” goes with “appeared” (as in the NIV) or with the adjective soterios (“that brings salvation”). Grammatically “to all men” can be taken either way, but the latter makes better sense and correlates with the clear teaching of 1 Timothy 2:4, 6; 4:10. In each case the reference to God as Savior (cf. 1 Tim. 2:3; 4:10; Titus 2:10) prompted Paul to affirm the universal availability of salvation through Christ. To side with the NIV, on the other hand, introduces an idea foreign to the New Testament and to common sense, since the gospel itself has patently not “appeared” to all men (unless “all men” means all kinds of people and not every single person).131
The word order of the Greek text with Paul’s teaching in other places in the pastoral epistles as just mentioned in the quote above (cf. 1 Tim. 2:4, 6; 4:10), supports our understanding of the text to proclaim the universal scope of salvation for all who would respond to the grace of God in faith. Its saving effect depends on one’s personal response in faith as brought out in the last statement of 1 Timothy 4:10, “who is the Savior of all men, especially of believers.” This truth brings out a two-fold responsibility: (1) to seek to evangelize all men and (2) to stress that the ethical or life-changing truths of the gospel apply equally to all people regardless of their nationality, religious background, social or economic status, or gender.
For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek (Rom. 1:16).
There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus (Gal. 3:28).
2:12 It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age.
The very essence and scope of this grace salvation brought to us in the appearing of Christ is highly instructive for the Christian life especially as it is seen in this present age. This present age (in contrast to the one to come with the return of Christ) is one that is totally opposed to the very nature, values, and purposes of God, but a grasp of God’s salvation in its past, present, and future aspects, instructs Christians in a different direction with life-changing results.
“Trains” is paideuo, “to bring up, train, educate, discipline.” In the Greek text, “trains” is a feminine participle that modifies the feminine noun grace. It is in the present tense which stresses the ever present work of the training of grace. Paideuo basically means “to train a child” and encompasses all that is involved in the training process—teaching, correction, discipline, and encouragement. Here the grace of God is practically personified in its work to bring believers to spiritual maturity in keeping with the character of God and the very essence of His saving work in Christ.
But how does the appearance of the grace that brings salvation train and correct us? By the very purposes of salvation that are seen in the coming of Christ and His death for sin. The apostle highlights this in verse 14, “He gave himself for us to (literally, “in order to”) set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.” In addition, one should also consider Hebrews 2:14 and 1 John 3:5 and 8.
With the words, “to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age,” we see that this training work of grace has two sides or directions to it, one negative and one positive. Literally, the text says, “training us that, having denied (or by means of denying) ungodliness and worldly desires, we should live self-controlled, upright, and godly lives in this present age.”
The negative side is seen in the words “to reject godless ways and worldly desires.” “Reject” is arneomai, “to deny, say no to, to repudiate or abjure.” In summary, two things are mentioned. The first is “ungodliness.” This is asebeia, “a lack of reverence for God that expresses itself in a complete disregard for God in thought and in actions.” By contrast, a godly person is one whose life revolves around the worship and service of God. Adam Clarke defines this word as:
All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general.132
The second thing to deny is “worldly desires.” “Worldly” is kosmikos from kosmos, “order, world, the universe as an ordered system.” Kosmos is used in the following ways: (1) It is used of the inhabitants of the earth or the mass of mankind as it is arranged in tribes and nations (Acts 17:24-26; John 3:16; 1 Cor. 4:9; 1 John 2:2; 2 Pet. 2:5); (2) It is used of the order or arrangement of the heavens or the earth and all things in it (Acts 17:24-26; 2 Pet. 3:6; John 11:9; 1 Tim. 6:7); (3) But kosmos is especially used in a very specialized way of the vast system or arrangement of human affairs which always stands opposed to the will of God and is controlled by Satan who is called the ruler of this world and the god of this world (age) (John 12:31; 14:30; 16:11; 17:15-17; 2 Cor. 4:4) .
This world system is promoted by Satan and conformed to his ideals, aims, methods and character. It is in opposition to God, to the Word of God, to God’s grace, and the purposes of the Savior. This world system is used by Satan to seduce men from God and to contaminate their lives with Satan’s system and values. Ultimately, the design of this world system is the elimination of dependence and trust in God, His Word, and His grace through the person and work of the Savior. A further design is to nullify, as much as possible, the impact of the church on mankind by contaminating it with this satanic world system.
Thus, kosmikos means “pertaining to this world, of this world” and “worldly desires” refers to desires that are promoted by this satanic world system and are naturally at variance with God and His purposes for us in Christ.
Then, the positive side is seen in the words, “to live self-controlled, upright, and godly lives in the present age.” “Self-controlled” is sophronos, an adverbial form related sophron used in 1:8, 2:2, 5 and sophroneo in 2:6. “Upright” is dikaios, “justly, uprightly, in a just manner.” “Godly” is eusebos, “piously, godly, reverently.” It is just the opposite of the ungodliness expressed and explained above. We should note that in these last three adverbs we have three changed relationships:
1. “Self-controlled” naturally relates to one’s personal life so that we are free under God’s control to overcome life-dominating patterns.
2. “Upright” relates to one’s relationship with others or to our neighbor in fairness, integrity, honesty, and truthfulness.
3. “Godly” naturally pertains to one’s relationship with God in that one’s life is centered on Him as the primary object of worship and on His will and purposes. This forms the foundation and source of motivation and control for the other two relationships.
Paul then adds, “in this present age.” “Age” is aion, “age, epoch, a time span.” By mentioning this present age, the apostle wants us to think in terms of two things: of the nature of this present age as contrary to God’s purposes and the way He wants us to live, and, as the next verse will stress, to think in terms of the temporary nature of this age for a glorious age is coming. Zondervan’s Expository Dictionary of Bible Words has some excellent comments on the term aion.
Often aion indicates an “age,” or “epoch.” Then it focuses our attention on a time span marked by some distinctive or moral characteristics. According to Scripture, the underlying idea of history is that time and events flow in a series of successive ages toward God’s intended culmination (Mt 13:39; 28:20; 1 Co 10:11; Heb 9:26).
… Descriptions of “this” age focus on characteristics of the human societies within which Christians are called to live. “This age” is not only the undetermined period of time between Christ’s first and second comings; it is also the spiritual and psychological state of a humanity that ignores all that God has done in Christ to redeem mankind.
As a spiritual and psychological state, this age is evil (Gal 1:4). Its wise men and its philosophers are blind to God and ignorant of him, for they scornfully reject the crucified Christ (1 Co 1:20-25). The principles by which this age operates are “foolishness in God’s sight” (1 Co 3:19), for lost humanity is blinded by illusions that are sponsored by Satan, the unacknowledged “god of this age” (2 Co 4:4).
The Bible’s exciting news about this present age is that God has invaded it and mankind’s dark territory (Eph 6:12). Jesus has acted to rescue us (Gal 1:4), not by removing us from the world but by calling us to share in a divine transformation. Believers actually taste “the powers of the coming age” (Heb 6:5), for God is at work now to transform us into Jesus’ likeness (2 Co 3:18), and he will do so fully at the resurrection (1 Jn 3:2-3). Our calling is to “live godly lives in this present age” (Tit 2:12), refusing to be “conformed to this world” (aion, Ro 12:2). Instead of conforming, we are to open our lives to God, permitting him to reshape our attitudes and perspective. We thus learn to live by God’s principles rather than by the subtly distorted principles that infuse human society, and we experience God’s blessings now and in the age to come (Mk 10:29-30; Lk 18:30; 1 Ti 6:19).133
This dual emphasis expressed in the negative and the positive emphasis of 2:12 is very much in keeping with Paul’s practical instructions on the Christian life in his other epistles. Compare Romans 6:5-14 (putting to death and bringing to new life); Ephesians 4:22-32 and Colossians 3:8-14 (putting off and putting on); and Galatians 5:16-26 (the works of the flesh versus the fruit of the Spirit). This reminds us that the Christian life never consists of just the negative things we don’t or should not do. Instead, the negative must be replaced with Christ-like character. The goal is the positive replacement of the old manner of life with new Christ-like behavior that is in keeping with the purposes and accomplishments of His death and resurrection (see 2:14).
Based on the spiritual issues involved (the purposes and accomplishments of the death and resurrection of Christ) and the grammar of the text,134 Paul is showing us that living godly lives with the kind of character this calls for cannot be done without self-denial or the repudiation of the kind of life-style that is contrary to the character of God and the nature of the salvation He has given us in Christ. Plainly put, we must learn to say no to that which is contrary to a people who are God’s special redeemed possession. By the power of the indwelling Spirit of God or the Spirit-controlled life and the Christian’s new position in Christ, the old life is to be put to death that the new might take its place.
2:13 as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.
Having mentioned this present and temporary age, the apostle quickly moved to the age to come that will be ushered in with the glorious appearing of the Savior. This is to be another strong motivation to godly living, a fact that is even more obvious in the Greek text. “As we wait” represents the translation of another adverbial participle that is dependent on the previous verb, “that we should live.” We could easily translate it, “we should live … by waiting expectantly for the happy fulfillment of our hope (literally, the blessed hope)…” The participle points us to one of the means by which we are to live in this present age, by living with a view to the return of Christ. Waiting for the blessed hope provides added incentives that enable us to live godly lives in this present age.
The object we are to wait for is described as “the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ” or literally, “the blessed hope and glorious appearing of our great God and Savior, Jesus Christ.”
First, the use of the article ten with “blessed hope” and its absence with “glorious appearing” plus the fact both are connected by “and” (the Greek conjunction kai) shows that the blessed hope and glorious appearing are one and the same event. In Greek grammar, this is what is often referred to as the Granville Sharp rule.135 The point is that the blessed hope is the glorious appearing of the Savior.
Second, the Greek text literally reads, “the appearing of the glory.” The question is how should this be understood. Should it be taken as the NET and NIV, “the glorious appearing,” as an attributive genitive explaining the nature of His appearing? Or should it be understood as the RSV and NRSV, “the appearing of the glory” with the glory being the subject manifested, the what. In this view, “of the glory” refers to the product of His appearing, the revealing of God’s glory. In favor of “the glorious appearing” is the fact that the attributive genitive is very common in the New Testament as in “the steward of unrighteousness” meaning “the unrighteous steward” (Luke 16:8) or “the body of sin” meaning “the sinful body” (Rom. 6:6) or “the freedom of the glory” meaning “the glorious freedom” (Rom. 8:21). Further, especially in the pastorals, the concept of “appearing” (whether the verb epiphaino or the noun epiphaneia) is consistently applied to the Lord Jesus Himself either in His first or second coming (see 1 Tim. 6:14; 2 Tim. 1:10; 4:1, 8; Tit. 2:11, 13; 3:4; 2 Thess. 2:8).
Third, His return is called “the blessed hope” because Christ’s return or appearance for the church ushers in a time of great blessing as promised over and over again in Scripture. It is blessed because of all that the Savior’s return will mean to us as believers in Christ. His coming for us means translation (the rapture of the church to meet the Lord in the air), transformation or glorification (glorified resurrection bodies), reunion (meeting loved one and friends who have died in the Lord), examination and remuneration (evaluation for and the giving of rewards for faithful service), and reigning with Christ in the glorious future that follows (1 Thess. 4:13f; 2 Tim. 2:10-13; 1 Cor. 3:12-13; 4:5; 2 Cor. 5:10; Rev. 2:16; 3:21; 5:10).
Fourth, and most important, is the way this verse describes Jesus Christ. He is described as “the great God and Savior, Jesus Christ.” Some have understood that two persons are in view here, the Father (“the great God”) and His Son, (Jesus Christ our Savior) as seen in the translation of the KJV, “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”
Various arguments have been used in an attempt to get around the fact this is a clear affirmation of the deity of Christ, but the same point of grammar (the Granville Sharp rule) that shows “the blessed hope and glorious appearing” are one and the same event applies here as well. That only one article governs the two nouns, God and Savior, shows us only one person is in view, namely, our great God and Savior who is Jesus Christ. This verse is very precise and is a clear example of the grammatical rule discussed in footnote above.136 Further, nowhere in the New Testament is the term “appearing” or epiphany, used with reference to God the Father nor is He portrayed as coming with the Lord Jesus at the time of Christ’s return. Towner summarizes some of the arguments in favor of the interpretation that two persons are in view, God the Father (the great God) and Jesus Christ (our Savior):
In favor of the second interpretation: (1) It is unusual, perhaps unprecedented (compare Rom 9:5), for Paul to refer to Christ as “God.” (2) It is argued that in the epiphany passages of the Pastorals there is a tendency to distinguish between God and Christ (1 Tim 6:13-14; 2 Tim 1:9-10). (3) Paul tends to emphasize Christ’s dependence upon God in the pastorals, so that a reference to Christ as God would be out of character.137
But Towner quickly adds:
On the whole, grammatical and background considerations recommend the first interpretation. It is best to conclude, therefore, that the blessed hope is the hope in God’s ultimate manifestation of glory in the return of Christ. Paul affirms that Christ is God. The use of epiphany language (“appearance”) in this passage for both events of Christ not only implies the “helping” character of these events but also characterizes the present age between them. What began with Christ, salvation and a new manner of life (vv. 11-12), will be brought to completion only with his return (v. 13). The present age, and life in it, thus takes its meaning from these two reference points. The past reference point is certain, historical; it is the substance of the gospel message. The future reference point is based on the past event, but its time is uncertain, requiring hope and the expectant look.138
In the name Jesus we have reference to His humanity and with the name Christ He is identified as the Messiah of the Old Testament. Here is one who is both God and man united together in one person, God incarnate (Isa. 7:14; 9:6; 11:1; Micah 5:2; Luke 1:32; John 1:1, 14, 18; Phil. 2:5f).
In summary, the motivation for good works, so much a theme of the book of Titus, looks both ways—to the past and to the future. We should be motivated to faithful service and good works as we (1) reflect back on what Christ has done for us and why, and (2) as we wait expectantly for His blessed and glorious appearance for us. This glorious coming is one of the prominent themes of the New Testament. Realizing the impact the return of the Savior could have on his audience who were going through trials, James wrote, “You also be patient and strengthen your hearts, for the Lord’s coming is near. Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates!” (Jam. 5:8-9). Likewise, urging his readers to live godly lives by setting their sights on both the Lord’s return and on his past work, Peter wrote,
1:13 Therefore, get your minds ready for action, by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed. 1:14 Like obedient children, do not comply with the evil urges you used to follow in your ignorance, 1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 1:16 for it is written, “You shall be holy, because I am holy.” 1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here in reverence. 1:18 You know that from your empty way of life inherited from your ancestors, you were ransomed—not by perishable things like silver or gold, 1:19 but by precious blood like that of an unblemished and spotless lamb, Christ. 1:20 He was foreknown before the foundation of the world but was manifested in these last times for your sake. 1:21 Through him you now trust in God, who raised him from the dead and gave him glory, so that your faith and hope are in God (1 Pet. 1:13-21).
In 1 John, the apostle John had the same dual emphasis (the past and present work of Christ) as a motivation to a godly life through fellowship with the Lord:
2:28 And now, little children, remain in him, so that whenever he appears we may have confidence and not shrink away from him in shame when he comes back. 2:29 If you know that he is righteous, you also know that everyone who practices righteousness is fathered by him.
3:1 (See what sort of love the Father has given to us: that we should be called God’s children—and indeed we are! For this reason the world does not know us: because it did not know him. 3:2 Dear friends, we are God’s children now, and what we will be has not yet been revealed. But we know that whenever it is revealed we will be like him, because we will see him just as he is. 3:3 And everyone who has this hope focused on him purifies himself, just as Jesus is pure).
3:4 Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness. 3:5 And you know that Jesus was revealed to take away sins, and in him there is no sin.…
3:8 The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil.
2:14 He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.
In 1:10, Paul spoke of the teaching of God our Savior and, since salvation depends on the coming of the One promised in the Old Testament, he immediately spoke of the appearing of the grace of God bringing salvation. As we have seen, this is a clear reference to the appearance of Christ on the scene of human history. He then spoke of the blessed hope, the future appearing of Jesus Christ whom he described as the great God and Savior. With this second mention of the title Savior, Paul focuses our attention on that which forms the basis of our hope and the reason we should live godly lives in this present age—the voluntary, sacrificial, substitutionary, redeeming, purifying gift of Himself (a reference to His death) on our behalf.
First, the verb “He gave Himself for us to free us” calls to mind the Lord’s own statement in Mark 10:45 and the statements of Paul and Peter in 1 Timothy 2:6 and 1 Peter 1:18-20 respectively.
For even the Son of Man did not come to be served but to serve, and to give his life a ransom (lutron) for many (Mark 10:45; cf. also Matt. 20:28)
who gave himself as a ransom (antilutron) for all, revealing God’s purpose at his appointed time (1 Tim. 2:6).
You know that from your empty way of life inherited from your ancestors, you were ransomed (lutroo)—not by perishable things like silver or gold, 1:19 but by precious blood like that of an unblemished and spotless lamb, Christ. 1:20 He was foreknown before the foundation of the world but was manifested in these last times for your sake (1 Pet. 1:18-20).
The Greek words for ransom, lutron, antilutron, and lutroo, carry the idea of providing freedom from slavery by paying a price. That price, of course, was the death of Christ when He shed His blood as God’s substitute lamb in our place. This verse, then, points to the death of Christ as an offering or sacrifice for our sin by which He took our penalty, an offering and a penalty that we could never pay ourselves.
Second, the willing or voluntary nature of this sacrifice is stressed in the words, “He gave Himself.” No one forced Jesus to go to the cross. Out of love for the world and in submission to the eternal plan of the Godhead (Acts 2:23), Jesus Christ willingly became a man and went to the cross to die for man’s sin (see Eph. 5:2; Phil. 2:6-8; Heb. 12:2; John 13:1).
Third, the words, “he gave himself for us” means He gave Himself in our place as our substitute. He bore the penalty that was ours to bear. “For” is the preposition huper which, when used with a noun in the genitive, may mean “for the sake of” in the sense of “for the benefit of.” But it may also carry the idea of “instead of” in the sense of “in the place of.” It carries this last meaning in the following passages:
5:15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised… 5:21 God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God (2 Cor. 5:14, 21).
2:20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me (Gal. 2:20).
3:13 Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) (Gal. 3:13).
5:2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God (Eph. 5:2).
Though writing of the use of huper in 2 Corinthians 5:14, Charles Hodge has a comment that is meaningful here. He writes:
In all those passages in which one person is said to die for another or in which the reference is to a sacrifice, the idea of substitution is clearly expressed. The argument does not rest on the force of the preposition, but on the nature of the case. The only way in which the death of the victim benefited the offerer, was by substitution. When, therefore, Christ is said to die as a sacrifice for us, the meaning is, he died in our stead. His death is taken in the place of ours so as to save us from death.139
Fourth, with the words, “to (literally, “in order to”) set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good,” the apostle points us to two key purposes of Christ’s death as they pertain to this life in this present age. In doing so, these purposes also show us how the epiphany of Christ in His first advent instructs us toward godly living. For the first century reader living in the culture of that day, this statement brings to mind the picture of being bought out of slavery into freedom by the ransom price paid. Christ’s death not only freed us from the penalty of sin, but from its power and rule over our lives as our task master.
The Savior gave Himself for us with a twofold purpose—one negative and one positive. From the negative standpoint, He died in our place “in order to set us free (to ransom or redeem us) from every kind of lawlessness.” The preposition “from” (apo) suggests a complete or effective removal. “Lawlessness” (anomia) refers to an “active violation of either divine or innate moral principles.” “The apostle John says, ‘Everyone who sins breaks the law; in fact, sin is lawlessness’ (1 Jn 3:4). The seriousness of lawlessness is seen in its association with the virulent outbreak of satanic power destined for history’s end (2 Th 2:3, 7-8).”140 And though there are many forms of lawlessness seen in man’s defiance of God’s law, the ransom of Christ effectively sets us free from all these many forms when Christians will appropriate their new life in Christ by faith (Gal. 2:20; 5:16ff; Rom. 6:1ff).
But this negative work is the preparation for the ultimate focus of the purpose of Christ’s atoning sacrifice which is primarily positive—“and to purify for himself a people who are truly his, who are eager to do good.” “Purify” (katharizo, “to cleanse, make clean”) calls our attention to the spiritual and moral defilement so evident in man’s lawlessness.
Sin makes us not only guilty but also unclean before a holy God. The blood-wrought cleansing (1 John 1:7) enables men to be restored to fellowship with God as “a people that are his very own.” Since they have been redeemed by his blood (1 Peter 1:18-21), Christ yearns that they voluntarily yield themselves wholly to him. Such a surrender is man’s only reasonable response to divine mercy (Rom 12:1, 2).141
But the ultimate purpose and grace of this purification is that we might become fit to be a people “who are truly His” or “a people for His own possession” (NASB). The Greek word here, periousios, is a very interesting and instructive term. It means “chosen, special; i.e., something that belongs in a special sense to oneself.”142 Regarding this word, Barclay comments, “It means set apart, reserved for; and it was specially used for that part of the spoils of a battle or a campaign which the king who had conquered set apart specially for himself.”143 Through the redemptive work of the Lord Jesus by which He defeated Satan and his kingdom, we become qualified to be the special possession of God as those who have been delivered from the power of darkness and transferred into the inheritance of the saints in light.
1:12 giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 1:14 in whom we have redemption, the forgiveness of sins (Col. 2:12-14).
2:13 And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nonetheless made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross, 2:15 and disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross (Col. 2:13-15).
In the final clause, “who are eager to do good (literally “zealous for good works”),” we see the moral purpose and power of the grace of God in Christ. The Savior has not only delivered us from the penalty of sin and brought us to God as His special people (reconciliation), He has also enabled us to live productively in a fallen world that is characterized by rebellion and self-will. The ultimate goal, as with the nation of Israel (see 2 Sam. 7:23-24), is to bring us into a right and special relationship with God as His very own special people who manifest this relationship by the character of their redeemed lives as a people zealous for good works.
2:15 So communicate these things with the sort of exhortation or rebuke that carries full authority.
Literally, the Greek text reads, “speak these things and exhort and rebuke with all authority,” but the above translation of the NET Bible accurately expresses the meaning of the text. The three duties—speak, exhort, and rebuke—describe Titus’ responsibility and that of those who lead and teach in the church, but “with all authority” shows us how they are each to be done. They are to be done in such a way that each carries full authority because they express the will of God as it is contained in the Word of God. For Titus, part of this authority came from his association with Paul, an apostle, but for us, it is found in the nature of the Bible as God’s Word. In other words, the authority is not in the messenger, but in the message of the Word. It is equivalent to “Thus says the Lord.”
“These things” undoubtedly looks back to the whole of chapter two, but especially to verses 11-14 and the doctrinal truth expressed there. For it is this that forms the basis, the means, and the motivation for the good works enjoined throughout this little book. Why? Because without the dynamic of these glorious truths of salvation, the exhortation to good works and godliness becomes an exercise in futility. It is nothing more than man trying to be good by his man-made religion or ascetic good works which are futile to our condition and faithless to God’s provision (see Col. 2:16-23).
A threefold task is set before Titus and Christian teachers in the body of Christ—(1) proclamation or communication, (2) exhortation or encouragement, and (3) rebuke designed to bring conviction. Each of these are present imperatives that command the action called for. Since Titus was undoubtedly, as Paul’s trained representative, already doing this, the use of present tense imperatives means Paul was calling for a continuance of these actions regardless of the opposition he might face. For us today, these are responsibilities that are to characterize the ministries of the leadership of all local churches if they are going to be faithful to the Word.
“Communicate” is laleo, “to speak, say,” but in a context like this one where it is combined with exhortation and rebuke, it becomes synonymous with teaching or communication in general. As Adam Clarke has commented, “These things speak—That is, teach; for lalei, speak, has the same meaning here as didaske, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus.”144 Some take the next words, exhortation and rebuke, as pointing to two ways or methods to be used in the communication. In the Greek text, however, they are simply connected together as three responsibilities called for as required by the circumstances—“speak and exhort and rebuke with all authority.”
“Exhortation” is parakaleo, “to encourage, exhort, comfort.” It was used in 1:9 where it was translated “give exhortation” and in 2:6 where it was translated “encourage.” As mentioned previously, depending on the context, parakaleo may have a prospective appeal in the sense of calling on others to obey or respond to certain truths or principles, or it may be retrospective in the sense of “be comforted, consoled, encouraged” in view of what has happened according to the need. Christians need both and teachers need to be sensitive to what is needed in any given situation.
“Rebuke” is elencho, which first means “to bring to the light, expose, set forth.” It refers to the process of exposing someone’s sin in order to bring conviction followed by correction or spiritual change.
The eyes of the sinner must be opened to his sin. The mind of the misguided must be led to realize its mistake. The heart of the heedless must be stabbed broad awake. The Christian message is no opiate to send men to sleep; it is no comfortable assurance that everything will be all right. It is rather the blinding light which shows men themselves as they are and God as He is.145
In the phrase, “with all authority,” “authority” is the Greek epitage, “command, order, injunction.” The idea is with all impressiveness146 because behind what is said by way of teaching, exhortation, or rebuke is the authority of God’s holy Word—assuming, of course, that the communication of the teacher is based on Scripture and not his own opinions or ideas. This is not a call to act in a domineering way as dictator like a Diotrephes (3 John 1:9) or as one who seeks to lord it over the flock (1 Pet. 5:3), but as servant leaders who, acting on the authority of God’s authoritative Word, seek to impress upon the hearers that these things are not optional like a cafeteria where we pick and choose what we want.
Finally, Paul closes this section with “no one must disregard you.” “Disregard” is periphroneo, from peri, “around” and phroneo, “to think.” Thus, periphroneo meant “to think around someone, to overlook,” and then, “to look down on, disregard, despise.” Coming from the apostle, this remark was intended as much for the Cretans as for Titus. The point is that none of us are to seek to reason or rationalize around the authoritative truth of Scripture and its communication to us.
Obviously, neither Titus nor any Christian leader can control the feelings and actions of others. And in this situation Paul anticipated opposition to his delegate’s authority (1:9-10, 13; 3:10). But for his part Titus was to insist on his authority (and not allow others to ignore him or “go over his head”) and behave in a commendable manner (so that no one would question his suitability to lead). Christian leaders should keep in mind that authority and exemplary behavior are to be inseparable.147
The truth we must bear in mind, though, is that the authority of the Christian leader or teacher is not in themselves, but in the truth of God’s holy Word. “The minister’s authority rests in the nature of his message; he is not raised above the truth but the truth above him.”148
(Adapted from URL:https://bible.org/seriespage/6-foundation-means-and-motivation-godly-behavior-titus-211-15)
When we feel burdened by our failures and struggles, we can take hope because of the good news that the grace of God has arrived. It has come in Christ Jesus. Christ’s giving of himself has redeemed and purified us. Therefore, we have hope of eternal life, a hope anchored in God’s saving gift. God’s grace is a gift to humanity. God’s gift teaches us to live godly lives and to seek Christlike behavior. We live in this manner as we wait for the blessed hope of the coming of Christ Jesus.