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It has been observed by many that one of the sources for the
development of
unbelief or skepticism in some results from a wound caused by
the hypocrisy of
someone claiming to be a devout believer in God. As Paul wrote
to Titus, They
profess to know God, but they deny him by their works (Tit.
1.16a).
Biblically, however, Christians living is a genuine response to
strive to live in
such a way so that the word of God may not be reviled (Tit.
1.5). To embrace
the teachings of Jesus is to give God access to affect all of
our choices, emotions,
and behavior. In this way, Christians adorn the doctrine of God
our Savior
(Tit. 1.10). Titus 2.11-14, provides the foundation for
Christian living Gods
grace revealed in Jesus at the cross, godly living, and the
anticipation for the
second coming of Jesus.The Grace of God
The driving force in the Christians life should be the
grace/favor that has
been extended to them by their Creator. In the Old Testament,
Noah found
grace (Heb. hen) in the eyes of the Lord, and was warned and
prepared for the
upcoming global flood (Gen. 6.8). Also, through the prophet
Amos, grace is
potentially spoken of for the remnant of Joseph (Amos 5.15). Hen
is used of
providing deliverance from enemies and evils (Vine, et al.,
1:100-01).
In the New Testament, the Greek term charisis often translated
as grace,
and is the main word used to express the kindness which bestows
upon one
what he has not deserved. This is the fundamental aspect of the
grace of Godthat grants sinners pardon and entrance into the
spiritual blessings in Christ
(Thayer 666). Thus, in Titus 2.11, it is this unmerited
redemptive favor that has
appeared, bringing salvation for all people (cf. 1 John
2.2).
The Grace of God Its Appearance
Paul is speaking of a historical event in which God revealed
(Newman 71)
his grace for all humanity (Tit. 3.4-5). This is borne out in
the grammatical setup
of verse 11. Has appeared (epiphaino), is a past tense, passive
verb of reality
(Aorist Passive Indicative).
This means that God has made the appearance of grace to occur in
an event
that had already happened the historical events of the Gospel.
As in many
other passages, the Father was demonstrating the great love he
has for us in the
giving of Jesus (Rom. 5.6-11; 2 Cor. 5.17-21; 1 John
4.7-12).
The Grace of God Brings Salvation (1.11)
The grace of God then is about salvation given to humanity. In
Jesus story
we see how far God will go to provide us with his Divine favor,
protection, and
love (John 3.16). The word salvation (soterios) is the very
nature of grace; in
fact, Louw and Nida make this clear in their rendition of the
verse: the saving
grace of God has appeared to all people (21.28).
This saving grace is the cornerstone of the Christian life. It
is, on the one
hand, a statement of the deliverance (= the rescuing)
potentially offered to all
Somebody is Watching Me (3)| Jovan PayesNews and Notes
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The Weekly Bulletin of the Livingston Church of Christ
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March 27, 2011
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8/7/2019 Daily Faith (032711): Somebody is Watching Me (3)
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of humanity (all people), but experienced by the faithful
Christian, of thecoming judgment upon sinful living (Jude 21). On
the other hand, it amplifiesthat the historical basis of salvation
(i.e. Jesus) was a demonstration of Gods
unpurchaseable favor upon his creation.
The Grace of God Provides Training (1.12)
The implication of Gods intervention as seen, in history, in the
ministry of
Jesus is its demand for both (1) a disavowal of ungodly
behavior, and (2) the
moral and spiritual reconditioning provided by the teaching
found in the
saving grace of God. Thisinstruction-training (paideuo) is found
in the
Word of God (2 Tim. 3.16-17); moreover, the term reflects an
ongoing
dimension to the training. Longevity is a vital component to
Christian living
(Heb. 12.1-2).
Training to Reject. Paul lists here two broad categories of
conduct that
Christians are to renounce. This term (arneomai) suggests not
only a denial o
the Christians part, but they must disown ungodliness and
worldly passions
(Newman 25). No longer should these attitudes be allowed to
govern theiractions; in fact, elsewhere, Paul uses the metaphor of
an execution to drive this
point against worldly misconduct (Col. 3.1-11).
Training to Embrace a New Life. The new life is to be
characterized by
three descriptives: self-control, uprightness,and godly living.
First, sel
control (sophronos) is behavior grounded in good sense (Newman
178; Louw
and Nida 88.94), so that a persons passions may be kept in line
with revealed
righteousness (Rom. 12.1-2). The I cant help it excuse finds no
harbor in the
Christian life.
Second, uprightness (dikaios) describes a life that is ideally
based upon
what is morally, and judiciously, correct and true. For example,
the thieves onthe cross knew they were justly sentenced for their
crimes (Luke 23.41). Even
Jesus entrusted himself the One who judges justly in face of all
the falsehood
spread about him (1 Pet. 2.23ff). Living an honest life may be
hard at the
beginning of the Christian life; but once secured, there is no
better life.
Third, godlyliving (eusebos) may best be understood in the
following
expanded way, to live like one should who believes in God or to
always do
what God requires (Louw and Nida 53.6). This is not a term of
legalism, but a
term of faithfulness as in the case of Cornelius, described as a
devout man
(Acts 10.1-2). To be genuine, godly living is visibly
expressive.
Anticipating Jesus (1.13-14)
Finally, the Christian life is grounded in an expectation/hope
(elpis) of the
Second Coming (1 Thess. 1.9-10). Christians expect to wait to
receive
(prosdechomai) Jesus to themselves (Newman 152; Louw and Nida
85.60). This
appearance of the Redeemer is the final closer to the gospel
message. While thi
passage shows a positive view toward the Second Coming (blessed
hope),
Christians will also stand in judgment for their conduct (1 Pet.
4.17-19).
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