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Commentary on Titus 2 verses 11–14
Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.
I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,
1.They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it - the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom 6:12-14. The love of Christ constrains us not to live to self, but to him (Co2 5:14, Co2 5:15); without this effect, grace is received in vain.
2.This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) - salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,
3.It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,
4.It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom 16:25, Rom 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.
5.This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,
(1.)To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then,
(2.)To make conscience of that which is good: To live soberly, righteously, and godly, etc. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, Co1 10:24; Co1 12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, Co1 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage, - loving, fearing, and trusting in him, - depending on him, and devoting ourselves to him, - observing all those religious duties and ordinances that he has appointed, - praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,
(3.)To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Luk 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God - man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb 9:28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Sōtēros, not kai tou Sōtēros, and so is kai rendered Co1 15:24, When he shall have delivered up the kingdom to God, even the Father; tō Theō kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (Jo1 5:20), the mighty God (Isa 9:6), who, being in the form of God, thought it not robbery to be equal with God, Phi 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, Co1 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (Ti1 1:1), and blessedness in and through him, even riches of glory (Eph 1:18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, Pe1 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! Pe2 3:11, Pe2 3:12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, Joh 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (Pe1 1:3), turned to serve the living God, and wait for his Son from heaven, Th1 1:9, Th1 1:10. Christians are marked by this, expecting their Master's coming (Luk 12:36), loving his appearance, Ti2 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb 10:37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely,
II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,
1.The purchaser of salvation - Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God - man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was,
2.The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, Joh 10:17, Joh 10:18. So Joh 17:19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, Ti1 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (Pe1 1:18, Pe1 1:19), called the blood of God (Act 20:28), that is, of him who is God.
3.The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, Pe1 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, Co2 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering,
4.The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Act 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God - man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb 9:25, Heb 9:26; Heb 10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon - to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.
Whatever, therefore, wicked princes plan against us, God Himself permits to be done. And yet most unjust persecutors, to whom the name of God was a subject of reproach and mockery, must not think that they will escape with impunity, because they have been, as it were, the ministers of His indignation against us. For they will be punished with the judgment of God, who, having received power, have abused it to an inhuman degree, and have even insulted God in their arrogance, and placed His eternal name beneath their feet, to be impiously and wickedly trampled upon. On this account He promises that He will quickly take vengeance upon them, and exterminate the evil monsters from the earth. But He also, although He is accustomed to avenge the persecutions of His people even in the present world, commands us, however, to await patiently that day of heavenly judgment, in which He Himself will honour or punish every man according to his deserts. Therefore let not the souls of the sacrilegious expect that those whom they thus trample upon will be despised and unavenged. Those ravenous and voracious wolves who have tormented just and innocent souls, without the commission of any crimes, will surely meet with their reward. Only let us labour, that nothing else in us may be punished by men but righteousness alone: let us strive with all our power that we may at once deserve at the hands of God the avenging of our suffering and a reward.
Having demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offense to their masters, even in common matters, he adds the just cause, why servants should be such: "For the grace of God, that bringeth salvation, hath appeared." Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favors. For if one, whose servant had committed many offenses, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should bestow high favors upon him, who do you think would not be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins-it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness.
"For the grace of God," he says, "hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice.
"That denying ungodliness," he says, "and worldly lusts."
See here the foundation of all virtue. He has not said "avoiding," but "denying." Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts, whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came, "that we should deny ungodliness." Ungodliness relates to doctrines, worldly lusts to a wicked life.
"And should live soberly, righteously, and godly in the present world."
Dost thou see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by so strong a passion. And he is certainly a more powerless charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one.
For the grace of God our Savior hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. After enumerating what he should teach to Titus - the old men, and old women, and young women and young men, and, lastly, servants, he now accurately declares. For the grace of God our Savior hath appeared to all men. For there is no difference between free and slave, Greek and barbarian, circumcised and uncircumcised, woman and man: but we are all one in Christ, we are all called to the kingdom of God, we are all reconciled to our Father after the offense; not by our merits, but by the grace of the Savior: whether it be that the living and subsisting grace of God the Father himself is Christ or that this is the grace of Christ the God and Savior, and that we are saved not by our own merit, according to what is said in another place: You will save them for nothing (Ps. 55: 8). This grace has shone upon all men in order to instruct us to renounce impiety and worldly desires and to live chastely, justly, and piously in this world. However, to deny impiety and worldly desires, as we have explained above, they confess to knowing God, but deny it by their deeds. I believe that this can be understood through opposing arguments. Therefore, worldly desires are those that are suggested by the prince of this world, and since they belong to this world, they pass through it like a cloud. But we, living in Christ in a chaste and just manner, not only avoid sin with our body and mind, but also live piously in this world. This piety expects a blessed hope and the advent of the glory of the great God, and of our Savior Jesus Christ. Just as impiety fears the advent of the great God, so does piety confidently await it, secure in its works and faith. Where is the snake Arius? Where is the serpent Eunomius? The great God Jesus Christ, is called Savior, not the firstborn of every creature, not the Word of God and wisdom; but Jesus Christ: which words are of a human assumed. Nor indeed do we speak of one Jesus Christ and another Word, as a new heresy calumniates: but the same both before ages, and after ages, and before the world, and after Mary: nay, from Mary, we call Him Jesus Christ, our great God and Savior, who gave Himself for us, that He might redeem us from all iniquity, and might cleanse for Himself a people pleasing (for so it is held in Greek), and might make us zealous of good works. Often considering with myself what the word "pleasing" might mean, and asking of the wise of this world if they had perchance read it anywhere, I have never been able to find anyone who could tell me what it signified. Therefore, compelled, I have returned to the old testament, from which I thought that even the Apostle had taken what he had said; for, as a Hebrew among Hebrews, and as a Pharisee according to the law, he certainly placed in his letter what he knew he had read in the old testament. So in Deuteronomy I found this: "For you are a holy people to the Lord your God, and the Lord your God chose you to be his own possession out of all the nations on the face of the earth." (Deut. 7:6) And in the 134th Psalm, where we have, "Praise his name, for it is pleasant, for the Lord has chosen Jacob for himself; he has chosen Israel as his own possession" (Ps. 134:3-4): the words "his own possession" are in the Greek text εἰς περιουσιασμὸν, which Aquila and the fifth edition translate as "his own possession," while the Septuagint and Theodotion translate ἐξουσίασμα as "possession," changing only the syllable, not the sense. Symmachus therefore, for what is in Greek περιούσιον, in Hebrew, Sgolla, expressed ἐξαίρετον, that is, excellent or outstanding: for which word in another Latin book, he interpreted it as 'peculiar'. Therefore Jesus Christ, our great God and Savior, rightfully redeemed us with His Blood, so that He would make us a peculiar Christian people to Himself, which could then be peculiar if they were to exist as emulators of good works. Hence that which is written in the Latin Gospel, Give us this day our daily bread (Matt. 6:11), is better expressed in Greek asἐπιούσιον bread, that is, excellent, outstanding, and peculiar, which indeed descending from heaven, says, I am the bread which came down from heaven (John 6:41). For it is inappropriate that we who are forbidden to think about tomorrow, should be commanded to pray to the Lord about that bread which is to be slightly prepared and thrown away. There is little difference between "ἐπιούσιον" and "περιούσιον"; for only the preposition is changed, not the word. Indeed, some think that in the Lord's Prayer, "ἐπιούσιον" means bread that is above all substances, that is, above all material things. And if this meaning is adopted, it does not differ greatly from the sense we have explained. For whatever is outstanding and exceptional, is outside everything and above everything.
Paul must receive, embrace and observe, without any reserve, those commandments of the law which help to form the character of the faithful, such as that “denying ungodliness and worldly desires, we should live soberly and justly and godly in this world” and “Thou shalt not covet,” chosen by the apostle as the part of the law worthy of the greatest commendation; and also the commandments about loving God and our neighbor, as set forth in the law without any figure or mystery.… But whatever progress he makes in them he must not attribute it to himself but to “the grace of God by Jesus Christ our Lord.” Letters 196.2.8.Fulgentius of Ruspe: The apostle Paul exclaims in a similar way: “Be imitators of God as his dear children.” What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles. But to live piously and chastely, to preserve charity with all men, with God’s help is possible for everyone.
But there is a great and general fasting, which is perfect fasting, to abstain from the iniquities and illicit pleasures of the world: “that, denying ungodliness and worldly desires, we may live soberly and justly and godly in this world.” What reward does the apostle add to this fasting? He continues and says, “Looking for that blessed hope and the manifestation of the glory of the blessed God and Savior, Jesus Christ.” Therefore, in this world we celebrate, so to speak, a Lent of abstinence when we live well, when we abstain from iniquities and illicit pleasures. But because this abstinence will not be without a wage, we look for “that blessed hope.” In that hope, when reality shall have come to pass from hope, we shall receive a denarius as a wage.
The apostle Paul exclaims in a similar way: “Be imitators of God as his dear children.” What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles. But to live piously and chastely, to preserve charity with all men, with God’s help is possible for everyone.
For the grace of God has appeared, bringing salvation to all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.
Then Paul also gives a reason why slaves ought to be such toward their masters. For he says that the grace of God has appeared, educating us. Therefore, since we have become pupils of God's discipline, how could we not owe it to act in a manner worthy of His teaching?
training us to renounce. The appearance of our Savior God, that is, the revealing in the flesh, not only freed from former sins, but also made us safer for the future. For, as it says, denying signifies great abstinence.
ungodliness and worldly passions. Paul speaks of ungodliness as the doctrines of the wicked, and of worldly desires as those both of the soul and of the flesh, and all those that simply do not lead us to heaven. And the term "self-controlled" does not only signify abstinence from bodily pleasures and their love, but also from every passion.
in the present age. For this age has the struggle, but the age that is to come has the rewards.
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SUMMARY
Titus 2:12 serves as a profound summary of the transformative power of divine grace, outlining the essential ethical response required of believers. It articulates a dual command: a decisive renunciation of all forms of ungodliness and worldly desires, coupled with an active commitment to live lives characterized by self-control, moral integrity, and sincere devotion to God within the realities of the present age. This verse underscores that salvation by grace is not merely a theological concept but a dynamic force that reorients one's entire existence toward Christ-like living.
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Verse Breakdown
Literary Devices
Titus 2:12 masterfully employs several literary devices to convey its powerful message. Personification is evident in the phrase "Teaching us," where God's grace is presented as an active instructor, guiding and shaping believers. This imbues grace with a dynamic, pedagogical quality, moving it beyond a mere abstract concept. The verse also utilizes Antithesis, sharply contrasting the "denying" of ungodliness and worldly lusts with the "living" of soberly, righteously, and godly. This juxtaposition highlights the radical transformation required of believers—a turning away from sin and a turning toward righteousness. Furthermore, the use of a Tricolon in "soberly, righteously, and godly" provides a memorable and comprehensive summary of Christian ethical living. This three-part structure is rhetorically effective, covering the believer's conduct in relation to self, others, and God, creating a holistic framework for sanctification.
THEOLOGICAL AND THEMATIC CONNECTIONS
Titus 2:12 stands as a cornerstone for understanding Christian ethics and the process of sanctification. It powerfully articulates that saving grace is not merely a ticket to heaven but a transformative power that actively reorients the believer's life. The verse refutes any notion of antinomianism, where grace might be misconstrued as an excuse for continued sin. Instead, it posits grace as the very impetus and enablement for a life of holiness. The call to deny "ungodliness and worldly lusts" speaks to the ongoing battle against the flesh and the world system, a battle that requires active participation from the believer, empowered by the Spirit. The positive commands to live "soberly, righteously, and godly" provide a comprehensive framework for Christian maturity, touching upon personal discipline, social justice, and spiritual devotion. This holistic transformation, lived out "in this present world," serves as a powerful witness to the reality of God's saving work and the distinct nature of His kingdom. It reminds us that our faith must be visibly expressed through ethical conduct, demonstrating the truth of the gospel to a watching world.
REFLECTION AND APPLICATION
Titus 2:12 presents a timeless and profound challenge for every believer, urging us to embrace a holistic and active discipleship. It compels us to examine our lives not just for what we believe, but for how we live. Are we actively denying the subtle and overt forms of ungodliness and worldly lusts that seek to ensnare us? This requires a conscious, daily vigilance against desires that pull us away from God's will, whether they manifest as greed, envy, pride, or any form of immorality. Simultaneously, the verse calls us to proactively cultivate virtues that reflect Christ. Living "soberly" demands self-control in our thoughts, words, and actions, fostering a sound mind amidst a chaotic world. Living "righteously" challenges us to act with integrity, fairness, and compassion in all our relationships, reflecting God's justice to our neighbors. Living "godly" calls us to cultivate a deep reverence for God, expressed through worship, prayer, obedience, and a desire to honor Him in every sphere of life. This transformation is not a passive outcome but an active, Spirit-empowered pursuit, demonstrating the tangible reality of God's grace in our "present world."
Questions for Reflection
FAQ
How does God's grace "teach" us, as stated in this verse?
Answer: God's grace teaches us not in the manner of a formal classroom lecture, but through its transformative power and the revelation of God's character and will. When the "grace of God that bringeth salvation" appears (Titus 2:11), it fundamentally changes our desires and empowers us to live differently. This teaching occurs through the Holy Spirit's conviction and guidance, the illumination of God's Word, the example of Christ, and the community of the church. Grace reveals the heinousness of sin and the beauty of holiness, motivating and enabling believers to turn from ungodliness and embrace a life pleasing to God. It's a divine pedagogy that works from the inside out, shaping our character and conduct.
What is the practical difference between "ungodliness" and "worldly lusts"?
Answer: While both are contrary to God's will, "ungodliness" (Greek: asebeia) primarily refers to a lack of reverence or piety towards God. It encompasses attitudes and actions that disregard God's authority, His commands, or His very existence. This might include idolatry, blasphemy, or simply living as if God does not matter. "Worldly lusts" (Greek: kosmikas epithymias), on the other hand, specifically refer to the strong desires or cravings that are characteristic of the fallen world system (kosmos). These are desires that are earthly-minded, self-centered, and often immoral, such as greed, sexual immorality, pride, or the pursuit of transient pleasures. While ungodliness is a direct affront to God, worldly lusts are desires that alienate us from God by drawing us into the corrupt values and practices of the world. Both must be actively denied for a life of true godliness.
Why is it important that these virtues are to be lived out "in this present world"?
Answer: The phrase "in this present world" (Greek: en tō nyn aiōni) is crucial because it emphasizes that Christian transformation is not meant for a future, idealized existence or for a life lived in isolation from society. Instead, the call to live soberly, righteously, and godly is for the here and now, amidst the challenges, temptations, and complexities of daily life. This grounds Christian ethics in reality, preventing a disconnect between faith and practice. It highlights that believers are called to be salt and light in their communities (Matthew 5:13-16), demonstrating the power and truth of the gospel through their transformed lives. It's a reminder that our faith must be practical and visible, impacting our relationships, work, and leisure, serving as a testimony to God's redemptive work.
CHRIST-CENTERED FULFILLMENT
Titus 2:12 finds its ultimate fulfillment and enablement in Jesus Christ. He is the embodiment of the grace that teaches us, for in His incarnation, "the grace of God that bringeth salvation hath appeared" (Titus 2:11). Christ perfectly demonstrated what it means to deny ungodliness and worldly lusts, living a life utterly devoid of sin (Hebrews 4:15). His entire earthly ministry was a living example of sobriety, righteousness, and godliness. He lived with perfect self-control, always submitted to the Father's will; He acted with perfect justice and love towards all people, even His enemies; and He lived in perfect devotion and piety towards God. Moreover, Christ's death on the cross was the ultimate act of grace, cleansing us from all unrighteousness and empowering us to live the very life described in this verse (Ephesians 5:25-27). Through His Spirit, He now indwells believers, enabling them to deny sin and cultivate the fruit of righteousness (Galatians 5:22-23). Thus, Titus 2:12 is not merely a moral imperative but a description of the Spirit-empowered life made possible by Christ's redemptive work, lived out in anticipation of His glorious return (Philippians 3:20-21).