The Blessed Hope
(Titus 2:11-15 NASB)
11 For the grace of God has ?a?appeared, ?1??b?bringing salvation to all
men,
12 ?1?instructing us to deny ungodliness and ?a?worldly desires and ?b?to
live sensibly, righteously and godly ?c?in the present age,
13 looking for the blessed hope and the ?a?appearing of the glory of
?1??b?our great God and Savior, Christ Jesus,
14 who ?a?gave Himself for us ?b?to redeem us from every lawless deed,
and to ?c?purify for Himself a ?d?people for His own possession, ?e?zealous
for good deeds.
15 These things speak and ?a?exhort and ?a?reprove with all
?1?authority. ?b?Let no one disregard you.
[1]
2:11 The next four verses form a beautiful vignette of our salvation. But in
admiring this literary gem, we must not divorce it from its setting. Paul has been
urging consistent behavior on all members of the family of God. Now he shows
that one of the great purposes of our salvation is to produce lives of
unadulterated holiness.
For the grace of God ... has appeared. Here the grace of God is virtually
synonymous with the Son of God. God's grace appeared when the Lord Jesus
visited our planet and especially when He gave Himself for our sins. He
appeared for the salvation of all men. His substitutionary work is sufficient for the
redemption of all. A bona fide offer of pardon and forgiveness is made to all. But
only those who truly receive Him as Lord and Savior are saved. There is no
suggestion here or elsewhere in the Bible that everyone will be saved at last.
Universal salvation is a lie of the devil.
2:12 The same grace that saves us also trains us in the school of holiness. There
are "No-No's" in that school which we must learn to renounce. The first is
ungodliness, which means irreligion. The second is worldly lusts-not just sexual
sins, but also the lust for wealth, power, pleasure, fame, or anything else that is
essentially worldly.
On the positive side, grace teaches us to live soberly, righteously toward others,
and godly in the pure light of His presence. These are the virtues that should
characterize us in this world, where everything about us is going to be dissolved.
It is the place of our pilgrimage and not our final home.
2:13 While living as aliens in the world, we are inspired by a magnificent
hope-the appearing of the glory of our great God and Savior Jesus Christ. By
this are we to understand the Rapture, when Christ appears in glory to the
church and conveys it to heaven (1 Thess. 4:13-18)? Or does it refer to Christ's
coming to reign, when He appears in glory to the world, puts down His foes,
and sets up His kingdom (Rev. 19:11-16)? Basically we believe Paul is
speaking of the first-Christ's coming for His bride, the church. But whether it is
His coming as Bridegroom or as King, the believer should be prepared and
looking for His glorious arrival.
2:14 As we await His Return we never forget the purpose of His First Coming
and of His self-sacrifice. He gave Himself not only to save us from the guilt and
penalty of sin but to redeem us from every lawless deed. It would have been a
half-way salvation if the penalty of sin had been canceled but its dominion in our
lives was left unconquered.
He also gave Himself to purify for Himself His own special people. The 1611
King James quaintly? 4 says "a peculiar people." Too often we are a peculiar
people, but not in the way He intended! He didn't die to make us an odd or
strange people, but a people who belong to Him in a special way-not to the
world or to ourselves. And He gave Himself for us that we might be zealous for
good works. We should have enthusiasm to perform acts of kindness in His
name and for His glory. When we think of the zeal of men for sports, politics,
and business, we should be provoked to jealousy and inspired to good deeds.
2:15 These are things that Titus was commissioned to teach-every thing
discussed in the foregoing verses, and particularly the purposes of the Savior's
passion. He was to exhort or encourage the saints to lives of practical godliness
and to rebuke any who contradicted the apostolic teachings either by word or
by life. And he didn't have to be apologetic in carrying on a forceful ministry; let
him do it with all authority and boldness of the Holy Spirit. Let no one despise
you. Titus need have no qualms about his youth, his Gentile background, or any
natural disability. He was speaking the word of God, and this made all the
difference.
[2]
LOOKING FOR OUR LORD
A Topical Study of
Titus 2:11-13
Jesus spoke of the eye as being the light of the entire body (Matthew 6:22, 23).
And Paul tells us that we are to think on whatsoever things are true, honest, just,
pure, lovely, virtuous, praiseworthy, and of good report (Philippians 4:8). But
because our society no longer believes in the authority of the Bible, our culture
continues to crumble-which is exactly what Jesus said would happen.
And as it was in the days of Noah, so shall it be also in the days of the Son of
man. They did eat, they drank, they married wives, they were given in marriage,
until the day that Noah entered into the ark, and the flood came, and destroyed
them all. Likewise also as it was in the days of Lot; they did eat, they drank, they
bought, they sold, they planted, they builded; but the same day that Lot went out
of Sodom it rained fire and brimstone from heaven, and destroyed them all.
Luke 17:26-29
Once we're saved, we need no one to tell us that, like Noah, we are to be those
who are different from the times in which we live, that we are to live soberly,
righteously, and godly. But here's the question for you and me: How? How can
we live soberly, righteously, and godly in a world full of iniquity? According to
our text, the answer is that we are to be looking for Jesus constantly.
You never drive so carefully as the day you discover your driver's license has
expired. So, too, we will live soberly, righteously, and godly when we
understand that because our culture is as it was in the days of Noah and as it
was in the days of Lot, time itself is nearly expired, and we must live very
carefully.
The apostle John knew this to be true..
Beloved, now are we the sons of God, and it doth not yet appear what we shall
be: but we know that, when he shall appear, we shall be like him; for we shall
see him as he is. And every man that hath this hope in him purifieth himself, even
as he is pure. 1 John 3:2, 3
Thinking the Lord could come back today will affect everything I do-how I
talk, what I watch, where I go. On the other hand, Jesus taught us that if you sit
here today, and even as I'm teaching, you're thinking, The Lord is not coming
back any time soon, that too will have a very real effect upon your life.
Therefore be ye also ready: for in such an hour as ye think not the Son of man
cometh. Who then is a faithful and wise servant, whom his lord hath made ruler
over his household, to give them meat in due season? Blessed is that servant,
whom his lord when he cometh shall find so doing. Verily I say unto you, That he
shall make him ruler over all his goods. But and if that evil servant shall say in his
heart, My lord delayeth his coming; and shall begin to smite his fellowservants,
and to eat and drink with the drunken; the lord of that servant shall come in a
day when he looketh not for him, and in an hour that he is not aware of, and shall
cut him asunder, and appoint him his portion with the hypocrites: there shall be
weeping and gnashing of teeth. Matthew 24:44-51
The Greek word translated "evil" is kakos and refers to that which was once
good but has gone bad-like a piece of fruit, or a musical instrument that was
once in tune but is now out of tune. Thus, Jesus is saying the once-good servant
became sour, slipped out of tune, because he said, "The Lord delays His
coming." And Jesus says the result of such a viewpoint is twofold.
Brutality
And he shall begin to smite his fellowservants.
He who doubts the nearness of the Lord's return will gossip about people, be
cynical toward people, and will be harsh with people. Whereas if he really
thought today could be the day the Lord comes back, he wouldn't scream at
people, find fault with people, or be bitter toward people. In short, he wouldn't
smite his fellow servants.
Carnality
..and to eat and drink with the drunken.
He who doubts the Lord's soon return will begin to eat and drink with the
drunkards. "It's party time," he'll say. "The Lord isn't coming back for a
while-probably not even in my lifetime-so let's party. I'll only go to church if
there's nothing else to do. I'll only study the Word if there's nothing on TV."
The servant who was once good and who has now gone bad is not one who
denies the coming of Christ. Rather, he's one who simply believes He's not
coming soon. In Exodus 32, we see an Old Testament parallel to the evil servant
parable..
And when the people saw that Moses delayed to come down out of the mount,
the people gathered themselves together unto Aaron, and said unto him, Up,
make us gods, which shall go before us; for as for this Moses, the man that
brought us up out of the land of Egypt, we wot not what is become of him.
Exodus 32:1
The people became kakos. They went bad. Why? Because they thought Moses,
their leader, delayed his coming. The result? Exactly what Jesus said it would be:
Carnality when they danced around a golden calf and brutality when three
thousand of them were killed (Exodus 32:28).
The way to live godly, soberly, and righteously is to look for the blessed hope of
the coming of Jesus Christ in any given day. But what if He doesn't come that
day? You had a great day! You walked righteously, soberly, and godly. Your
family was blessed. Your heart was full. God's blessings were celebrated and
enjoyed because you lived looking for the blessed hope of His return.
The majority of us fail to look for the Lord's coming today not because we deny
its reality nor because we think it will be delayed chronologically, but because
we are afraid emotionally. "I see things falling apart, and I know the only solution
is for the Lord to come back. Yet when He comes back, I don't know where I
will stand. I love Him. I believe in Him. But I haven't done as much as I wanted
to for Him," we say.
If this is how you feel, there is good news for you in Luke 12..
Blessed are those servants, whom the lord when he cometh shall find watching:
verily I say unto you, that he shall gird himself, and make them to sit down to
meat, and will come forth and serve them. Luke 12:37
Leaving the kids with a babysitter, my wife, Tammy, and I returned home a few
hours later.
"The kids did great," said the babysitter. "But the whole time you were gone,
Benjamin sat on the couch and looked out the window, just waiting for you guys
to come back."
Upon hearing this, I didn't say to three-year-old Benny, "What's the big idea
sitting on the couch looking for my coming?" Nor did I say, "Why weren't you in
the backyard raking the leaves and picking up after Sam?" Instead, I just took
him in my arms and gave him a great big hug because I knew how much he just
wanted to be with me.
The same is true of Jesus. To the one who says, "Life is good, but what I'm
really looking for and craving is You, Lord," He won't say, "Why didn't you do
more?" According to our text, He'll say, "Let's have lunch."
But I haven't been a very good person, you might be thinking. Join the club.
Like me, you may have done things you didn't want to do, said things you
shouldn't have said, gone where you shouldn't have gone. But the Lord still has
a place for you at His table. How do I know? Because of what I see in the life of
Joseph..
One of the clearest pictures of Jesus is seen in the person of Joseph-a man of
whom there is no recorded sin, a man who was betrayed by his brothers for
twenty pieces of silver, a man whose public "ministry" began at age thirty when
he became prime minister of Egypt, a man who took a Gentile bride. As his
brothers gathered before him, their hearts must have been filled with fear
concerning what they had done to him. Yet what does Joseph say?
But as for you, ye thought evil against me; but God meant it unto good, to bring
to pass, as it is this day, to save much people alive. Now therefore fear ye not: I
will nourish you, and your little ones. And he comforted them, and spake kindly
unto them. Genesis 50:20, 21
When Jesus comes, you will be as blown away and amazed as Joseph's
brothers were-amazed by how kind He is to you, by the comfort He shows to
you, by the meal He provides for you. But you can experience His love and
kindness, His grace and forgiveness even before then by simply watching for His
coming every day.
My desire and prayer is for us to be a people who look for the blessed
hope-the coming of our Lord Jesus Christ. The lives of those who do will be
ordered and fruitful, righteous and godly. May we learn the lesson of Exodus
and listen to the parable of Jesus. May we live our lives looking for His coming,
knowing that in doing so, we will be blessed not only in that day, but in this day
as well.
[3]
2:11 "For" introduces Paul's full theological reason for requiring the conduct
above, why such conduct harmonizes with sound doctrine (v. 1).56 In short, it is
the proper response to God's grace. God has manifested His grace (unmerited
favor) in Christ and the gospel. This has resulted in two things: the possibility of
salvation for all and the actual salvation of all who believe in Christ (1 Tim. 2:4,
6; 4:10).
"In the Greek, 'has appeared' stand emphatically at the beginning, stressing the
manifestation of grace as a historical reality. The reference is to Christ's entire
earthly life-his birth, life, death, and resurrection. The verb epephane, from
which we derive our word 'epiphany,' means 'to become visible, make an
appearance,' and conveys the image of grace suddenly breaking in on our moral
darkness, like the rising sun. (It is used of the sun in Acts 27:20.) Men could
never have formed an adequate conception of that grace apart from its personal
manifestation in Christ, in his incarnation and atonement."57
2:12 When the Christian appreciates this grace it teaches him or her. It instructs
us negatively to deny ungodliness, the root problem, and worldly passions, the
manifestation of the root problem. These passions are the desires that
unbelievers find so appealing but which are not in harmony with God's character
and will, though they are typical of the world system. It instructs us positively to
live sensibly (Gr. sophronos; self-controlled inwardly, cf. vv. 2, 5, 6), righteously
(Gr. dikaios; morally upright outwardly), and godly (Gr. eusebos; reverently
upwardly) in this age.
2:13 The blessed hope of our great God and Savior Jesus Christ's appearing in
glory at the Rapture also motivates the sensitive Christian to honor God by his or
her behavior now.58 The Greek verb prosdechomenoi ("looking for") is in the
present tense indicating that this waiting should be our characteristic attitude,
always ready to welcome the returning Lord. We do not want to feel ashamed
when we meet Him face to face (1 John 2:28; 3:3). In the Greek text one article,
"the," introduces both "blessed hope" and "glorious appearing" suggesting that
Paul was viewing one event from two aspects. The blessed hope is the glorious
appearing of our Savior.
"In the New Testament hope does not indicate merely what is wished for but
what is assured."59
"In light of the concept of the imminent coming of Christ and the fact that the
New Testament does teach His imminent coming, we can conclude that the
Pretribulation Rapture view is the only view of the Rapture of the church that
comfortably fits the New Testament teaching of the imminent coming of Christ. It
is the only view that can honestly say that Christ could return at any moment,
because it alone teaches that Christ will come to rapture the church before the
70th week of Daniel 9 or the Tribulation period begins and that nothing else must
happen before His return."60
"Paul . . . does not ask us to look for the Tribulation, or the Antichrist, or for
persecution and martyrdom, or for death, but for the return of Christ. If any of
these events must precede the Rapture, then how can we help looking for them
rather than the Lord's coming? Such a view of the coming of the Lord can at
best only induce a very general interest in the 'blessed hope.'"61
"The unusual phrase 'the great God,' found only here in the New Testament, is
best accounted for as a Christological application of an Old Testament
description of God."62
In other words, Paul described the appearing and glory of one Person, our great
God and Savior Jesus Christ.63
2:14 Christ's intent in providing salvation for us was to buy our freedom from
slavery to sin and wickedness.
"First, the verb gave (and indeed the entire saying-who gave himself for us)
portrays Christ's death as a ritual offering made specifically to atone for sins
(Rom 4:25; 8:32; compare Gal 1:4). . . .
"Second, the note of willingness is emphasized, for it is said that he gave himself.
.. . .
"Third, the phrase for us reveals that this offering was both representative and
substitutionary."64
Christ's purpose was also to purify a people for Himself who are eager to do
what is right and good.
"When a royal visit is expected, everything is cleansed and decorated, and made
fit for the royal eye to see."65
"The highest and purest motivation for Christian behavior is not based on what
we can do for God but rather upon what God has done for us and yet will
do."66
To summarize this section (vv. 11-14), the grace of God should result in our
present commitment to deny what He detests and to pursue what He values. We
see God's grace in His past provision of salvation in Christ and the prospect of
Christ's future return to take us to be with Himself forever. The fact that so few
Christians make this commitment is disappointing, but it is true to life, and Jesus
Christ anticipated it (Luke 17:11-19).
Concluding charge 2:15
This last verse concludes the section of instructions to various groups in the
church (ch. 2). Paul urged Titus to teach, exhort, and reprove, in accord with
what the apostle had just revealed, with full authority since it was divine
revelation. He should let no one intimidate him because the truth was at stake.
"The minister's authority rests in the nature of his message; he is not raised
above the truth but the truth above him."67
[4]
The Basis for the Instructions (2:11-15)
God's grace provides the basis for such instructions. It has saved, and it teaches
by both telling what to do and by enabling one to act accordingly. The result is
that Christians are able to say "no" (v. 12a) to sin whether it be rebellion against
God ("ungodliness") or pursuit of sinful desires ("worldly passions"). God's
grace enables us here and now ("in this present age") to "live self-controlled,
upright, and godly lives." God's grace provides a future perspective as well. So
Christians eagerly wait for "the blessed hope," "the glorious appearing of our
great God and Savior, Jesus Christ." He is designated both as "Savior" and "our
great God" (elsewhere in the New Testament Jesus is specifically designated as
God in John 1:1; 20:28; Rom. 9.5; Heb. 1:8; 2 Pet. 1:1).
The basis for God's grace instructing and enabling us (Titus 2:11) is that Jesus
Christ "gave himself for us" (v. 14) with the express purpose "to redeem us from
all wickedness and to purify for himself a people that are his very own, eager to
do what is good." Because of Jesus' death, believers have been and continue to
be delivered from all kinds of sins and have been and continue to be transformed
into the purity and likeness of Christ as a special people of the holy God. Such
radical transformation is done so that they will be zealous for good deeds. This
teaching is so important that Paul urges Timothy to communicate it ("teach"), to
urge it ("encourage"), to "rebuke" any who resist or oppose it, to do all this
authoritatively ("with all authority"), and finally to not allow any undermining of
his ministry at this point (v. 15).
[5]
JUST SAY NO
We can do nothing to earn our salvation through any service we give or even by
living morally upright. However, once we have accepted God's salvation, his
grace makes ethical demands of us both outwardly and inwardly. Grace teaches
and enables us to say no outwardly to non-Christian activities and inwardly to
non-Christian desires. Some people talk as if they were hypnotized and helpless
victims of their own desires. But Christians are expected and enabled to just say
no.
[6]
--------------------------------------------------------------------------------
a 2 Tim 1:10; Titus 3:4
1 Or to all men, bringing
b 1 Tim 2:4
1 Or disciplining
a 1 Tim 6:9; Titus 3:3
b 2 Tim 3:12
c 1 Tim 6:17
a 2 Thess 2:8
1 Or the great God and our Savior
b 1 Tim 1:1; 2 Tim 1:2; Titus 1:4; 2 Pet 1:1
a 1 Tim 2:6
b Ps 130:8; 1 Pet 1:18f
c Ezek 37:23; Heb 1:3; 9:14; 1 John 1:7
d Ex 19:5; Deut 4:20; 7:6; 14:2; Eph 1:11; 1 Pet 2:9
e Eph 2:10; Titus 3:8; 1 Pet 3:13
a 1 Tim 4:13; 5:20; 2 Tim 4:2
1 Lit command
b 1 Tim 4:12
[1]New American Standard Bible : 1995 update. 1995 (Tit 2:11). LaHabra,
CA: The Lockman Foundation.
? 4 (2:14) It sounds quaint today because the meaning of "peculiar" has
changed. The KJV is a very accurate translation; most so-called "errors" are (as
here) due to nearly four centuries of changes in English.
[2]MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible
Commentary : Old and New Testaments (Tit 2:11). Nashville: Thomas Nelson.
[3]Courson, J. (2003). Jon Courson's Application Commentary (1420).
Nashville, TN: Thomas Nelson.
56 56. This (vv. 11-14) is another of the "liturgical passages" in the Pastorals
that summarize essential features of salvation (cf. 1 Tim. 1:15; 2:5-6; 3:16; 2
Tim. 1:9-10; 2:8-13; Titus 3:3-7). For a brief discussion of these passages, see
Mark L. Bailey, "A Biblical Theology of Paul's Pastoral Epistles," in A Biblical
Theology of the New Testament, pp. 349-54; or for a more detailed
explanation, see Philip H. Towner, The Goal of Our Instruction, pp. 75-119.
57 57. Hiebert, "Titus," p. 439.
58 58. See Gary L. Nebeker, "The Theme of Hope in Dispensationalism,"
Bibliotheca Sacra 158:629 (January-March 2001):30-20.
59 59. Donald Guthrie, The Pastoral Epistles, p. 199.
60 60. Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of
the Rapture of the Church, p. 149. See also Gerald B. Stanton, Kept from the
Hour, ch. 6: "The Imminency of the Coming of Christ for the Church," pp.
108-37; and Wayne A. Brindle, "Biblical Evidence for the Imminence of the
Rapture," Bibliotheca Sacra 158:630 (April-June 2001):148-49.
61 61. Henry C. Thiessen, "Will the Church Pass through the Tribulation?"
Bibliotheca Sacra 92 (July-September 1935):307.
62 62. Griffin, p. 313.
63 63. This is one of the passages that clearly states that Jesus Christ is God (cf.
John 1:1, 18 [according to some manuscripts]; 20:28; Rom. 9:5; Heb. 1:8-13; 2
Pet. 1:1; and possibly 1 John 5:20).
64 64. Towner, 1-2 Timothy . . ., p. 248.
65 65. Barclay, p. 294.
66 66. Griffin, p. 316.
67 67. Hiebert, "Titus," p. 442.
[4]Tom Constable. (2003; 2003). Tom Constable's Expository Notes on the
Bible (Tit 2:11). Galaxie Software.
[5]Elwell, W. A. (1996, c1989). Vol. 3: Evangelical commentary on the Bible.
Baker reference library (Tit 2:11). Grand Rapids, Mich.: Baker Book House.
[6]Barton, B. B., Veerman, D., & Wilson, N. S. (1993). 1 Timothy, 2 Timothy,
Titus. Cover title: 1 & 2 Timothy & Titus. Life application Bible commentary
(277). Wheaton, Ill.: Tyndale House Publishers.
--
There's no hurry?
http://www.youtube.com/watch?v=zrmDWn6awMA
"The best way to drive out the devil, if he will not yield
to texts of Scripture, is to jeer and flout him, for he
cannot bear scorn."
http://bibleweb.info/ftp/ftp-members-0001.html
Born once, die twice. Born twice, die once.
http://john-14-6.com/john-14-6.pdf
My Christian Bible Study Collection - http://Bibleweb.Info/
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