COMMENTARY ON TITUS


LESSON NUMBER 14


Tit 2:11 For the grace of God that bringeth salvation hath appeared to all men, 12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world”

(Titus 2:11-12)


THE GRACE THAT TEACHES, #1


INTRODUCTION

               Paul is writing to Titus in view of the Cretian culture, which was especially decadent. Even one of their own poets had truthfully said, “Cretans are always liars, evil beasts, lazy gluttons” NKJV (Titus 1:12). Now the apostle is instructing Titus concerning the correlation of doctrine with life – something that can easily elude the casual disciple. The doctrine itself must be “sound doctrine,” holding up under Divine scrutiny. No man has a right to teach something that is not correct in the eyes of God – something that contradicts what God has revealed. Similarly, no person has the right to live in a manner that conflicts with sound doctrine. If men are weak in this area, they must become strong. A salvation that does not impact directly upon the way men live is no salvation at all. Men cannot be delivered by God, yet remain in bondage. That would be like Israel being delivered from Egypt, yet remaining there under the harsh taskmasters. Yet, in the professed Christian community, the notion that this is possible remains a dominant way of thinking. In addition to this unfortunate circumstance, there is also the tug of culture that seeks to neutralize sound thinking. A refined and cultured society can lead men to believe that a good life is defined by cultural attainments. A depraved culture, like that of Crete, can lead people to believe that because they do not live in the basement of morality, they have somehow achieved something. However, whether a person is a debased Cretian or a cultured Greek, salvation separates men from a worldly manner of life. The work of salvation is so thorough and so effective that those who embrace it can be told to be (not try to be) sober, grave, temperate, and sound in faith, charity, and patience (2:2). They can be told that their behavior is to be holy (2:3), and that they are to live so the Word of God will not be blasphemed (2:6). These are not areas where deficiencies are allowed, and protracted failure to live in such a manner is permitted. We will now see the reason for such unbending requirements. The grace of God enables men to live right!


THE GRACE OF GOD BRINGS SALVATION

               Titus 2:11 “ For the grace of God that bringeth salvation hath appeared to all men.”


               Paul is addressing the manner in which people live. It is to be in a manner that takes from the ungodly the opportunity to blaspheme the Word of God (2:5). The way people live, even down to the slaves, is to “adorn the doctrine of God our Savior (2:10). That is, being “saved” by God is never to be associated with faltering morality and inept living. Such trite sayings as “We are all sinners, but Christians are forgiven,” at the very least borders on blasphemy, and may even be at the very heart of it. In such sayings, salvation is seen as only a technicality – like clearing the record – yet having no measurable effect upon life itself. In our time there are also professed Christian programs that build on this heretical view, offering ways to conquer lingering and disconcerting propensities. It all may sound innocent enough, but it is not. Such representations are not becoming of “sound doctrine,” and are conditions that clash with the admonition of Titus 2:1: “teach what is fitting and becoming to sound (wholesome) doctrine [the character and right living that identify true Christians]AMPLIFIED


               THE GRACE OF GOD. This is the second reference to “grace” in this letter, the first being in the salutation (1:4). There will be two more times it is mentioned (3:7,15). The next reference (3:7) will declare we are “justified by His grace.” The last mention will be a benediction: “Grace be with you all. In these four references we get a glimpse of the work of grace. Initially it justifies us (3:7). In the whole of our lives, it is present with us (1:4; 3:15). Now we will see that the grace of God is active in believers living to the glory of God.


               Men ordinarily associate grace with being initially forgiven of sin and made acceptable to God through Jesus Christ. It is interesting that “grace” only appears four times in the Gospels (Lk 2:40; John 1:14,16,17). Three of those references have to do with Jesus Himself, and one has to do with the reception of grace by men (John 1:16). Yet, the letters to the churches – those who were in Christ Jesus – contain 116 references to “grace.” The book of Acts contains 10 reeferences to grace, with only one of them pointing to the time when men first believed (18:27).


               The point is that much must be made of the grace of God to those who are in Christ. Believers are said to have received an abundance of grace,” which postulates an ongoing work in them (Rom 5:17). Grace also is said to reign through righteousness unto eternal life” (Rom 5:20). Spiritual gifts are said to be associated with grace (Rom 12:6; Eph 4:7). Those who labor for God are said to do so through grace (1 Cor 15:10). Believers are admonished not to receive the grace of God “in vain” – which means it is associated with the life of faith (2 Cor 6:1). “Everlasting consolation and good hope” are given to us “through grace” (2 Thess 2:16). The intercession of Jesus for believers is also associated with grace (Heb 4:15-16). Additionally, it is connected with serving God “acceptably” (Heb 12:28). When Jesus comes again, we are told He will bring grace to us (1 Pet 1:13). When we speak of grace, we are addressing a large subject!


               THAT BRINGS SALVATION. There is no true salvation that is independent of the grace of God. If salvation is obtained, grace brought it, and faith was the means of appropriating it – for we are saved “by grace through faith” (Eph 2:8). We did not climb up to obtain salvation, it is brought down to us by God’s grace! Our initial participation in salvation is directly associated with God’s grace (Eph 2:5,8; 2 Tim 1:9; Tit 2:11; 1 Pet 1:10). Believing is said to have been accomplished through grace (Acts 18:27).


               Salvation is not a once for all experience. It is a work in progress, and has not yet been brought to its completion. It is imperative that this be seen, for if it is not we will be lulled into sleep as though we were already in heaven. Solemnly we are reminded that our “salvation is nearer than when we believed” (Rom 13:11). The time during which we are being succored, or nourished from heaven, is referred to as “the day of salvation” (2 Cor 6:2). Part of “the whole armor of God” is “the helmet of salvation” (Eph 6:17; 1 Thess 5:8). We are admonished to “work out your own salvation with fear and trembling” (Phil 2:12). This is a salvation that can be neglected, throwing one into the same state in which grace originally found him (Heb 2:3). Jesus is “the Captain” our “salvation,” which has to do with bringing it to its intended culmination – “bringing many sons to glory” (Heb 2:10). For the elect, when Jesus comes again, it will be “unto salvation” (Heb 9:28). This salvation is “ready to be revealed” 1 Pet 1:5).


               This being the case, our text makes perfect sense. Salvation is thus seen as an ongoing process that is carried out by the grace of God (Acts 15:11; Rom 5:21; 6:14,15; 2 Cor 13:14; 2 Thess 2:16). When, therefore, we speak of adorning the doctrine, we are addressing the matter of salvation.


               HAS APPEARED. It is the grace of God that has appeared. Some versions read it has appeared to all men, others read it has appeared bringing salvation to all men. There is really no difference in the statements. Salvation is either for all men or for no men, for it must reach as far as the effects of sin. This is why sin is traced to Adam, while salvation is traced to Jesus (Rom 5:12-21). In both cases “all men” are involved. That is why the Gospel is to be preached “to every creature” (Mk 16:16). This grace “appeared” in the Person of Jesus, when the “Word became flesh” (John 1:14). It also appears the doctrine of the Gospel – “the gospel of the grace of God” (Acts 20:24).


THE GRACE OF GOD TEACHES US TO REJECT SOME THINGS

                2:12a Teaching us that, denying ungodliness and worldly lusts . . .”


               This text represents the grace of God as bringing salvation, then remaining to work in the ones who are being saved. This is a facet of the work of salvation itself. What follows cannot be divorced from God’s salvation. There is a view of the redemption that is in Christ Jesus that separates sanctification from salvation. In its most simplistic form, salvation has to do with delivering us from the power of darkness, and translating us into the kingdom of God’s dear Son (Col 1:13). That initial work is thorough and effective. Sanctification has to do with carrying that work to its intended completion. From one point of view, this work is under the administration of the Holy Spirit. Thus salvation is “through the sanctification of the Spirit and belief of the truth” (2 Thess 2:13). Th Spirit is the One who is changing us as we behold the glory of the Lord (2 Cor 3:18). Now we will see an aspect of the practical side of salvation – the areas that require our personal involvement. The grace of God is active in these.


               TEACHING US. Other versions read, “instructing us,” NASB “training us,” NRSV “schooling us.” MONTGOMERY The word translated “teaching” is different from the ordinary Greek word so translated. Ordinarily “teaching” refers to a process addressed to the intellect, (Acts 5:25; 15:35; Acts 18:11; 28:31). Here, however, we have a different word. This word means “to train children . . . to cause one to learn,” THAYER “as bringing up a child and guiding him toward maturity instruct, train, educate,” FRIBERG and ”to provide instruction, with the intent of forming proper habits of behavior.” LOUW-NIDA The idea here is of effective teaching, and not the mere process of teaching, as in formal education. Sometimes the word is translated “learn” (Acts 7:22; 1 Tim 1:20), placing the emphasis on the effectiveness of the teaching. There are people who are taught outwardly, but not inwardly. These profess that they know God, but in works they deny Him (Tit 1:16). They are like a living contradiction who suggest that salvation is only a surface matter, and never really gets to the heart of men. That is a most serious misrepresentation!


               By saying that the grace that brings salvation is the same grace that effectively teaches us how to live, we have been given a most vivid picture of the nature of salvation. While it surely involves the mind, rationality, reasoning, and decision, there is a deeper part of man that is touched by the grace of God. Job once said, “But there is a spirit in man: and the inspiration of the Almighty giveth them understanding” (Job 32:8). Solomon said, “The spirit of man is the candle of the LORD” (Prov 20:27). Speaking with this in mind, David said, “For Thou wilt light my candle: the LORD My God will enlighten my darkness” (Psa 18:28). Our text is speaking of this kind of process. It is the means through which Jesus manifests Himself to the individual.


               This kind of teaching yields several results. First, the person is illuminated so that things are clearly seen. Second, there is a willingness that accompanies this illumination, so that the person fervently desires to be conformed to what he sees. Third, there is enabling power that comes with grace, so that what is seen and desired can actually be accomplished. If the grace of God is “frustrated” (Gal 2:21), or through unbelief men “fail of the grace of God” (Heb 12:15), or are “fallen from grace” (Gal 5:4), this teaching will not be done. In such a case, a person will seek change by some other means – perhaps ordinances conceived by men (Col 2:20) – some set of procedures that guarantee the desired change or improvement.


               Grace is always operative through faith – “by grace through faith” (Eph 2:8). That is true of initial faith, when one turns to the Lord, and of the ongoing life of faith as well (Heb 10:38).


               DENYING. Other versions read, “say No,” NIV “to renounce,” NRSV “turning away from,” BBE “to avoid,” GWN “to reject,” NAB “give up,” NJB “turn from,” NLT and “reject and renounce.” AMPLIFIED The word “deny” means “not to accept, to reject, to refuse something offered.” THAYER This, then, has to do with overcoming sin at the temptation level, when the assault is made upon the soul. The grace of God effectively teaches the saved to successfully reject the temptations now mentioned.


               UNGODLINESS. Other versions read, “impiety,” NRSV, “irreligion,” RSV “evil,” BBE and “godlessness.” CSB Ungodliness has to do with human expression – ungodlike thoughts and deeds – doing what contradicts the Divine nature and the salvation that is realized through grace. In a practical way, it means disregarding the truth made known in Christ, and willingly contradicting it in either thought, or word, or deed. The grace of God effectively teaches the saved ones to reject such expressions, giving no place for them to reside.


               WORLDLY LUSTS. Other versions read, “worldly desires,” NASB and “worldly passions.” NIV These are the wants that tie us to a condemned world, as opposed to being “joined to the Lord.” They compete against the Lord, moving the person to prefer what is temporal to what is eternal. These cause people to give their souls in exchange for temporary pleasure or satisfaction. Just as sure as there is an unseen world teeming with things to be had and experienced, so the world is filled with such things – but they lead people to destruction. Worldly lust connect people to those things.


               Let it be clear, if the ungodliness is expressed and worldly lusts entertained, it is because those things have not been rejected. If they have not been rejected, it is because grace has not taught the people to do so. If grace has not taught them to do this, it is because they have not been living by faith, for faith is the victory that overcomes the world (1 John 5:4-5).


THE GRACE OF GOD TEACHES US HOW TO LIVE

               2:12B ” Teaching us that . . . we should live soberly, righteously, and godly, in this present world.”


               It is not enough to reject ungodliness and worldly lusts, refusing to allow them expression. Salvation is not only being delivered from the power of darkness, it is being translated into the Kingdom of God’s dear Son – a Kingdom that is characterized by a staggering amount of God-honoring activity. The thing that truly distinguishes the people of God is not only what they do not do, but how they express themselves in this present world.


               THAT WE SHOULD. Other versions read, “and to,” NASB “so that we can,” GWN “we must be,” NJB and “so that we might.” ISV There is obligation in this word – that is, it is imperative that we live in the manner so described. However, there is more to it than mere obligation. The idea is that the grace of God teaches us to effectively subdue the flesh in order that we might walk in the Spirit, for no one can walk in the Spirit who does not crucify the flesh.


               LIVE SOBERLY. Other versions read, “sensibly,” NASB “self-controlled,” NIV “living wisely,” BBE “in sobriety,:” MRD “temperately,” NAB “self-restrained,” NJB and “live discreet (temperate, self-controlled).” AMPLIFIED As used here, the root meaning of the word “sober,” is “with sound mind.” THAYER This is the quality that enables one to be temperate or self-controlled. It is a spiritual mind-set. That is, the qualities that follow are the result of seeing things correctly, and adjusting ones expressions to to agree with the realities that are perceived. In my judgment, some of the versions have accented the result rather than the cause. Here, the meaning is that grace effectively teaches is to have a “sound mind” that is not drawn aside by the allurements of the world, or diverted by his “fiery darts” of temptation hurled by the devil (Eph 6:16).


               LIVE RIGHTEOUSLY. Other versions read, “upright,” NIV “uprightly,” BBE “justly,” DOUAY and “moral.” GWN Living “righteously” is doing what is right, and in agreement with the doctrine. It speaks of a manner of life that adorns the doctrine, confirming that it is the truth. A person who lives in such a manner fulfills what God says to do, living out what the doctrine proclaims. Such a life give expression to what God says is right. The life of such a person is lived “ethically, in a right way, honestly, and with integrity.FRIBERG


               Let it be clear, the life that is lived “righteously” is not the result of Law – it is the result of the effective teaching of grace. That means that is not lived out of fear of Divine reprisal, but out of a preference to serve the Lord. That is the result of faith.


               The necessity of living righteously is seen in the fact that “the unrighteous shall not inherit the kingdom of God” (1 Cor 6:9), which is the only alternative to living righteously. Jesus said “the righteous” will go “into life eternal” (Matt 25:46). Peter says that the eyes of the Lord are “over the righteous” (1 Pet 3:12). To confirm that “the righteous” are people who actually do righteousness (something that grace teaches us), John affirms, “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him” (1 John 2:29). And again, “Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous” (1 John 3:7). In other words, the person who abides in Christ cannot conduct his life in an unrighteous manner. This righteousness is the “fruit” of which Jesus spoke in John 15:1-8.


               LIVE GODLY. Other versions read, “in the knowledge of God,” BBE “godly way,” CSB “in the fear of God,” MRD “devotion to God,” NLT “piously,” YLT “God-fearing lives,” LIVING and “devout (spiritually whole) lives.” AMPLIFIED The meaning of the word translated “godly” is “life lived in a reverent relation to God.” FRIBERG This is life lived in a keen awareness of God, and out of the fellowship that results from knowing Him. It is a life that is in harmony with God, and delivers an outward depiction of His nature, of which we are partakers (2 Pet 1:4). Such a life is lived in the fear of the Lord, so that the individual perfects holiness “in the fear of God” (2 Cor 7:1). As believers, such people submit themselves to one another “in the fear of God” (Eph 5:21), and serve God acceptably “with reverence and godly fear” (Heb 12:28).There is no substitute for a godly life, and no circumstance or condition can compensate for a lack of it.


               Now, grace effectively teaches people to live in this manner, so that their outward lives match what grace has done within them. If you are successful in putting off the old man and putting on the new man (Eph 4:22-24), it is because the grace of God has effectively taught you to do it. If you are crucifying the flesh and growing in knowledge and in the grace of our Lord Jesus Christ, you have no doubt devoted yourself diligently to such things, working out your own salvation with fear and trembling. But in the last analysis, you were a student, not a master. It was the grace of God that taught you how to actually do it. That is the essence of true “how-to” religion! There is no human system that can teach like the grace of God.


               IN THIS PRESENT WORLD. The mortification the flesh (Rom 8:13; Col 3:5), not quenching the Spirit (Eph 4:30), and being “filled with the fruits of righteousness” (Phil 1:11), are all done while we are in “this present world” – “this present evil world” (Gal 1:4) that consistently contradicts everything God has said and done. Now I ask you, is that not a fitting commentary on the effectiveness of the grace of God?” One wonders why more is not being said of such things.