COMMENTARY ON TITUS
LESSON NUMBER 15
“ Tit 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; 14 Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. 15These things speak, and exhort, and rebuke with all authority. Let no man despise thee.” (Titus 2:13-15)
THE GRACE THAT TEACHES, #2
INTRODUCTION
Paul is instructing Titus on the essentials of a good and acceptable ministry. There must be a consistent emphasis on the necessity of living in harmony with the sound doctrine. The approach to living is not to be simply correcting unacceptable behavior. To be sure, unsuitable demeanor is not accepted by the Lord. However, the life of faith is not simply the absence of sinful expressions. Actually, there are two reasons for eliminating sin from our lives. One is that it separates us from God and leads to destruction from the presence of His glory. However, the preeminent reason is that sin prohibits us from doing righteousness. It is the actual involvement in the good and acceptable will of God that is the appointed objective. We are not saved to occupy a kind of neutral zone, for with God there is no such thing as neutral. One is going either forward or backward, ascending or descending, increasing or decreasing. This is because the treasure of salvation is held within an earthen vessel (2 Cor 4:7), and our lives are being lived out in a hostile realm in which we are strangers and pilgrims (1 Pet 2:11). Although we have a “new man” that is “created in all righteousness and true holiness” (Eph 4:24), we also have an “old man” that is “corrupt according to deceitful lusts” (Eph 4:22). Even though we have been liberated from “the law of sin and death” that is in our members, the law itself remains, rearing itself and crying for our attention at every opportunity. These contradicting circumstances are why believers must be continually reminded of the nature of spiritual life, and why they have been redeemed. No person remaining in this world will grow beyond a critical need for exhortations such as those found in this text.
LOOKING FOR THE BLESSED HOPE
Titus 2:13 “ Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ.”
The words we now consider have been preceded by a reminder that the grace of God has not only appeared, bringing salvation, but that it teaches those who receive it. The teaching is two-sided, addressing the dichotomy of our nature in Christ. First, it teaches us to “deny ungodliness and worldly lusts,” refusing to give expression to the “old man,” or yield to the other law that is resident in our members. What follows presumes the teaching of grace has been heeded. If it has not, there is no possible way to fulfill this word.
LOOKING FOR. Other versions read, “while we wait for,” NIV “awaiting,” RSV “while continuing to expect,” CJB “while we look forward,” NLT “in expectation of,” WEYMOUTH and “Awaiting and looking for the [fulfillment, the realization of our].” AMPLIFIED The words “looking for” are translated from a single word. The words assume the one who is looking is acquainted with the One for whom he is waiting. It also includes the idea of being well pleased with that association, and eager to see it enhanced and brought to its fullest measure. “Looking for” also includes the idea of being dissatisfied with the present realm, and longing for the glories of the world to come. A person who is at home in this world cannot look for “the blessed hope,” which involves being gathered out of the world and unto Christ. Grace must first teach the individual to deny ungodliness and worldly lusts, replacing that activity with living righteously and godly in this present world. When there is some measurable progress in those matters, looking will be possible.
THE BLESSED HOPE. Other versions read, “glad hope,” BBE “happy fulfillment of our hope,” NET and “waiting in hope for the blessing.” NJB This is a confident hope – that is, there is no question about it coming to pass. Jesus has said, “I will come again” (John 14:3), and hope takes hold of that word, for it answers the longing of the “new heart.” When a person has been “joined to the Lord” (1 Cor 6:17), and is enjoying His “fellowship” (1 Cor 1:9), there is a profound longing to be with Him in glory (Col 3:4). This is a hope that produces rejoicing, and therefore we read of “the rejoicing of the hope” (Heb 3:6). Because of our justification and the very nature of this hope, there is such a thing as “abounding in hope through the power of the Holy Spirit” (Rom 15:13). The Spirit causes this hope to abound by unveiling more of the person of Jesus, His accomplishments, His present ministry, and His promised return.
One of the great flaws in a system of law, or an inordinate emphasis on correcting behavior, is that it does not produce a hope. In such a case, if there is any joy at all, it is found in the fact that one did not fall into the pit of iniquity. But that is not the appropriate cause of genuine spiritual joy – not if we are the circumcision who worship God in the Spirit, and “rejoice in Christ Jesus” (Phil 3:3). Joy is produced by taking hold of what is eternal – not letting go of what is temporal. That is a marvelous distinction that must be apprehended by all believers.
THE GLORIOUS APPEARING. Other versions read, “the appearing of the glory,” NASB “manifestation of the glory,” NRSV and “the appearing of the glory.” RSV A glorious appearing is one that cannot be hid. When Jesus first entered into the world, He was incognito, i.e., not recognized. He came “in the form of a servant,” not in glory (Phil 2:7)! He came “in the likeness of sinful flesh,” not in glory (Rom 8:3)! Even the most holy of men “knew Him not” until He was made known to them (John 1:31). His own people, the Israelites, who had been cultured to receive Him, “received Him not” (John 1:11).
However, His “glorious appearing” will be of another order. Because of this it will not – it cannot – be private or secret. Instead of divesting Himself of glory, as He did in His first appearing, He will come “in His own glory, and in His Father’s, and of the holy angels” (Lk 9:26). Instead of being hidden, “every eye shall see Him” (Rev 1:7). This appearance will strike unspeakable fear into the hearts of all who have rejected Him (Rev 6:15-16).
However, for those who have been taught by the grace of God, that will be the time of which it is written, “But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy” (1 Pet 4:13). Our joy in the Lord will be brought to its apex at that time, and “everlasting joy” will be upon our heads (Isa 35:10).
THE GREAT GOD AND OUR SAVIOR. This phrase applies to the Lord Jesus Christ, for there is no teaching that states God Himself shall appear. Jesus will come in the glory of the Father (Matt 16:27). The focus of attention will be on the glorified Christ Himself, in whom all the fulness of the Godhead dwells (Col 1:19; 3:9). The fulness of the glory of God will be seen in Jesus Christ, when He comes “in His glory” (Matt 25:30-31), and “power and great glory” (Mk 13:26). This text confirms that Jesus can properly be referred to as “God.” God Himself assigned this term to Jesus (Heb 1:8). Thomas called Him “my God” (John 20:28), and Jesus did not rebuke him for doing so. Of course, the ascription “the Son of God,” points to His Divinity. Even the hard-hearted Jews knew that (John 5:18). Of course, when He comes again, there will be no question about whether He is God or not. He will come in the Father’s glory, and that would not be possible if His basic Person was different from that of the Father.
WHY JESUS GAVE HIMSELF
“ 2:14 Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.”
Notice the emphasis on Deity! Grace teaches us to look for Christ’s glorious appearing. He is “the great God and Savior.” Jesus gave Himself. Jesus redeemed us. Jesus purified us unto Himself. He did this in order that we might be zealous of the works that have been ordained by God (Eph 2:10). Right here, we are the very heart of the Gospel.
GAVE HIMSELF. These words occur in three other places, and all of them are weighty: “gave Himself for our sins” (Gal 1:4); “gave Himself for me” (Gal 2:20); “gave Himself for it” [church] (Eph 5:26; “gave Himself a ransom” (1 Tim 2:6). All major versions read the same, with the only exception being the NASB. In Galatians 2:20 it reads, “delivered Himself up.”
The word translated “gave” is very precise. It has nothing to do with giving up, surrendering, or abandoning a cause. It rather speaks of a deliberate act – giving something to someone else for the advantage of the one to whom it was given. THAYER It involves allowing another person to take what is given to him without any objection on the part of the giver. Inherent in the word is the idea of furnishing something to someone else that is necessary or essential. The thing that is given is more than a common gift – it is something that cannot be received from anyone else.
In this case, what “the great God and Savior Jesus Christ” gave was Himself. Elsewhere the act is referred to in these words: “He offered up Himself” (Heb 7:27), and “the blood of Christ, who through the eternal Spirit offered himself without spot to God” (Heb 9:14).
This has particular reference to the time of Christ’s death upon the cross – that is where the giving of reference took place. Actually, there were two offerings made by Jesus. The first was in Gethsemane when He offered Himself to God for the accomplishment of the second and premier offering on the cross. Like the high priest of old, he first offered “for himself” (Heb 5:3). This was the offering to which He referred when He said, “I sanctify Myself” (John 17:19). It had to do with Him being a suitable sacrifice in which was “no sin” or “spot” of any kind.
Having sanctified Himself, He offered Himself to God as a sacrifice for sin. He did so because it was essential, and because He wanted to do God’s will. He presented Himself to God as a sacrifice to be “made sin” (2 Cor 5:21), and “cursed” (Gal 3:13). This is the only way God could deal with sin without consuming the sinner. That forever proves that sin and the sinner could not be separated. It was this very condition that demanded that Jesus offer Himself.
REDEEM US FROM ALL INIQUITY. Other versions say to redeem us from “every lawless deed,” NKJV “all wickedness,” NIV “all wrongdoing,” BBE and “every sin.” GENEVA The word translated “iniquity” is not the same as the one translated “sin.” Here, the meaning of “iniquity” is “contempt and violation of law, iniquity, wickedness,” THAYER “a general state of wrong, lawlessness,” FRIBERG and “to behave with complete disregard for the law.” LOUW-NIDA
This has to do with bondage to sin (2 Pet 2:19), being the servant of sin (Rom 6:17), and being dead in trespasses and sins (Eph 2:1). This is the result of being forgiven of “all trespasses” (Col 2:13), and “justified from all things” Acts 13:39). As soon as a person is forgiven of sin, he is liberated from its power – that is the doctrine of Scripture, and is the point of this text. It is the process to which the Scripture refers when it says, “For he that is dead is freed from sin” (Rom 6:7). Jesus said the person who commits sin “is the servant of sin” (John 8:34). However, that servitude ends when the Son makes the person “free indeed” (John 8:36). It is this matter of being redeemed “from all iniquity” that reveals why Peter wrote, “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning” (2 Pet 2:20).
PURIFY UNTO HIMSELF. The reason for forgiveness and being freed from the dominion of sin was not ourselves – i.e. it was not merely to free us, liberate us from bondage, and bring relief to the soul. It was rather in order that we might be His own people, for He could not receive us as we were. He redeemed us so we could be uniquely His own.
A PECULIAR PEOPLE. This is a special people who can effectively “show forth the praises of Him who hath called you out of darkness into His marvelous light” (1 Pet 2:9). It is a people to whom He can command the angels to minister (Heb 1:13-14), whose prayers He will hear (1 Pet 3:12)m and in whom He can work “that which is well pleasing in His sight through Jesus Christ” (Heb 13:20-21). It is a people He has taken out of the mass of mankind for His own name (Acts 15:14). These are the people He gives to Christ to bring to glory (Heb 2:10,13).
ZEALOUS OF GOOD WORKS. Other versions read, “eager to do what is good,” NIV and “people who are] eager and enthusiastic about [living a life that is good and filled with] beneficial deeds.” AMPLIFIED Having been redeemed, purified, and made peculiarly God’s people, they are to do good works with zeal. Elsewhere this objective is associated with being a new creation: “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph 2:10). In that marvelous context, all of the exhortations given to the aged and young men and women make perfect sense. Maintaining purity is necessary to the objective of being zealous of good works. This is also associated with spiritual gifts which also have to do with zeal (1 Cor 14:12).
SPEAK, EXPORT, AND REBUKE WITH ALL AUTHORITY
2:15 “These things speak, and exhort, and rebuke with all authority. Let no man despise thee.”
The truth is not delivered to people as a mere reference point, to be recalled in the time of crisis or some special occasion. If men do not act upon the truth, it yields no benefit to them. Also, the truth of God is not a private matter, tailored only for the individual who sees it. It is personal, but it is not private. Therefore, Paul will address Titus about his personal response to these matters – a reaction that has to do with making them known to others.
THESE THINGS SPEAK. Other versions read, “These, then, are the things you should teach,” NIV “Declare these things,” NRSV “Tell these things to the believers,” GWN “communicate these things,” NET and “Tell [them all] these things.” AMPLIFIED
It is important to note that there are no “how-to” instructions in the teaching and exhortations that have been given. “Things that become sound doctrine” included the following. 1-Be sober, 2-be grave, 3-be temperate, 4-be sound in the faith, 5-be sound in charity, 6-be sound in patience, 7-be in behavior as becomes holiness, 8-do not be false accusers, 9-do not be given to much wine, 10-teach good things, 11-women love their husbands and children, 12-be discreet, 13-be chaste, 14- be keepers at home, 15-be good, 16-be obedient to their own husbands, 17-be sober-minded, 18-show yourself a pattern of good works, 19-in doctrine show incorruptness, gravity, and sincerity 20-have sound speech that cannot be condemned, 21-servants be obedient to their own masters, 22-please their masters well in all things, 23-do not answer back, 24-do not purloin, 25-show good fidelity. All, of these things are to be done in order that “the word of God be not blasphemed,” and that “the doctrine of God” may be adorned (2:1-10).
Yet, with those twenty-five assignments, staggering to the mind of the flesh, there is not so much as one detailed instruction provided. And why is this so? Why isn’t there a manual of procedures accompanying these words? It is because the Word of God is “with power.” All of the resources that are required to fulfill His Word accompany it. When men put their efforts into believing the Word, mixing it with faith, genuine and lasting results will be realized.
This is why these things must be said, declared, and proclaimed. Paul is not telling Titus to hold courses on these matters, but to proclaim them. When men, in faith, take them seriously, God will work in them “both to will and to do of His own good pleasure” (Phil 2:12).
EXHORT WITH ALL AUTHORITY. How does one “exhort with all authority?” His words are removed from the category of mere suggestion or ideals. If it is true that Jesus gave Himself to redeem us from all iniquity, and to purify unto Himself a people who are zealous of good works, how can godly men exhort in any other way? Do not those circumstances require fervent, undiluted, and urgent words? How can there be any allowance for deficiency and flaw if they are true? Exhorting with all authority is urging men to do what is required of them, and doing so with a sense of urgency and necessity. Such words are not merely pressing men to do better, but to actually accomplish the things that are urged upon them – remember, there were twenty-five of them!
REBUKE WITH ALL AUTHORITY. Other versions read, “reprove,” NASB “convince,” GENEVA “correct,” GWN and “refute.” ISV After citing the waywardness of the Cretians, Paul had told Titus, “rebuke them sharply, that they may be sound in the faith” (Titus 1:13). Those who brazenly continue to sin when they have been duly instructed are to be rebuked. Their soundness in the faith depends upon such action.
Rebuking is not a work of knit-picking, but one of turning men away from sin and the world. Jesus told His disciples, “If thy brother trespass against thee, rebuke him; and if he repent, forgive him” (Luke 17:3). Paul wrote to Timothy, “Them that sin rebuke before all, that others also may fear” (1 Tim 5:20). The preaching of the Word was to be attended by reproving and rebuke when necessary (2 Tim 4:2). Rebuke is the appointed way of bringing an abrupt end to the practice of sin. It is a way of informing the people God will not receive them in such a state. Rebuking with authority requires that the reproof be firmly founded on the Word of God and the nature of His great salvation. Since the modern church has adopted the methodologies of psychiatry, rebuke is not common. However, it is still necessary.
LET NO MAN DESPISE THEE. Other versions read, “disregard you,” NASB “look down on you,” NRSV “ignore you,” GWN and “despise or disregard or think little of you [conduct yourself and your teaching so as to command respect].” AMPLIFIED That is, Titus is not to live in such a manner as to neutralize what he says, so that people do not take him seriously. A person whose life is inconsistent with the doctrine ought not to engage in the rebuking of sinners. Paul said something similar to Timothy: “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Tim 4:12). Those who are younger are to see to it that they are separated from the world’s defilements and manners. They are not to be caught up in worldly fads, or have inordinate appetites for the things that are passing away. Those who speak for God are to be pure.