INSTRUCTING US: paideuousa (PAPFSN)
hemas: (Mt 29:20;
1Th 4:9;
Heb 8:11;
1Jn 2:27)
(Acts 7:22,
Heb 12:6,11)
For an excellent Mp3 message on Titus 2:11-15
listen to John Piper -
Our Hope: The Appearing of Jesus
Christ
It trains us to avoid ungodly lives
filled with worldly desires (GWT)
It teaches us not to live against God
and not to do the evil things the world wants to do. (ICB)
It teaches us to say "No" to
ungodliness and worldly passions (NIV)
And we are instructed to turn from
godless living and sinful pleasures. (NLT)
training us to renounce ungodliness
and worldly passions (ESV)
it has taught us that we should give
up everything contrary to true religion and all our worldly passions
(NJB)
It has trained us to reject and
renounce all ungodliness (irreligion) and worldly (passionate) desires
(Amp)
That grace instructs us to give up
ungodly living and worldly passions (TEV)
the grace of God...schools us to
renounce irreligion and worldly passions (Moffatt)
Instructing us - What or who is instructing? The Schoolmaster is
Grace. In the previous verse Grace was the Savior that
rescued those who believed from sin and death, this transaction known as justification
(past tense salvation). In this verse Grace instructs and teaches
and disciplines us and provides the power in our daily struggle against
sin. In contrast to the one time event of justification, progressive
sanctification (present tense salvation) is a daily process. We will
remain in this "classroom" of sanctification until we see Jesus our the
Blessed Hope at which time we will experience glorification
(future tense salvation).
Lehman Strauss says that this verse tells us...
that the operation of grace in
salvation is a continuous, lifelong work until grace finds its
consummation in glory.
The
Concordia Self-study Commentary writes that...
God’s saving
grace is a training grace which makes man’s life sound in
every respect. Under the benign sway of this grace (cf. note
Romans 6:14) man’s relationship to
himself is one of self-control ("sensibly"); to his fellowman,
one of justice ("righteously); and to his God, one of piety
(godly). God’s grace fulfills His ancient intention and
promise of a people redeemed and purified for a life of service to Him.
(14;
cf. Ps
84:11) (Concordia Self-study Commentary. St.
Louis: Concordia Publishing House) (Bolding added)
David
deSilva in the Ashland Theological Journal writes that...
Both Titus 2:11–14 and
2 Peter 1:4 (note)
focus on the transformation of our lives from lives marked by “the
corruption that is in the world because of lust” or by “impiety and
worldly passions” into “lives that are self-controlled, upright, and
godly,” reflecting our participation “in the divine nature.”
Sanctification, in essence, is simply a right response to God’s
gifts, putting the resources God has made available for holiness in
Christ to good and proper use. (ATJ, 31, 1999, page 32)
Howard Zabriskie
explains that...
Verse 11 has shown that salvation has
been brought to all men, but verse 12 shows that this grace in its
teaching ministry is not universal. It is restricted to those who have
appropriated the saving grace of God and are themselves children of God
by faith in Christ Jesus. One may well ask, “Why is there this
contrast?” The answer to this question is found in the Greek word
παιδεύουσα. (see paideuo below). This word generally translated, “teaching”
(Ed: "instructing" in NAS) is more correctly rendered, “disciplining.”
It is this truth that is often misunderstood. God does not discipline
one who is not saved, for there would be no purpose in such action. He
might judge such a one because of his sin, but discipline from Him is
always reserved for saved people. The reason for this is evident. God
has a place which He desires each one of His children to occupy. He has
a work for each one to do. It is only as He prepares His children for
their appointed tasks that they will accomplish His will. Many are happy
enough to welcome God’s saving grace and find continual consolation in
the fact that He keeps, but how few take pleasure in the gracious
discipline He gives. Paul knew better than anyone else, the value of
this aspect of God’s grace, and he told the Corinthian Church that he
was exceedingly joyful in all tribulation (2 Cor 7:4). He knew that
tribulation worketh patience, and patience experience, and experience
hope (see notes
Romans 5:3;
5:4).
He therefore could tell those to whom he wrote to glory in tribulation (Romans
5:3). (The
Discipline of Grace in Bibliotheca Sacra 93:370. April 36. p. 167)
Instructing
(3811)
(paideuo from país = child)
refers primarily to the training or discipline of children (whether in
the schools of men -
Acts 7:22,
Acts 22:3
or in the school of God,
Titus 2:12, et al), at one end of the
spectrum training by teaching, instructing, educating or nurturing and
at the other end of the spectrum utilizing correction and punishment if
necessary (which it usually is for children) as a part of the training
or child rearing process bringing them to maturity (this end of the spectrum conveyed by English
words like chastise or chasten - see below - as morally disciplining an
adult, correcting them and giving them guidance). In that regard we will
briefly look at some of the most common English words used to translate paideuo and will attempt to draw out the sometimes subtle
differences in meaning. From this introduction, you can see that
the meaning of paideuo is dependent on the context.
Spurgeon comments that paideuo...
is a scholastic term, and has to do
with the education of children; not merely the teaching, but the
training and bringing of them up. The grace of God has come to be a
schoolmaster to us, to teach us, to train us, to prepare us for a more
developed state. Christ has manifested in his own person that wonderful
grace of God which is to deal with us as with sons, and to educate us
unto holiness, and so to the full possession of our heavenly heritage.
We are the many sons who are to be brought to glory by the discipline of
grace.
So then, first of all, grace has a
discipline. We generally think of law when we talk about schoolmasters
and discipline; but grace itself has a discipline and a wonderful
training power too. The manifestation of grace is preparing us for the
manifestation of glory. What the law could not do, grace is doing.
The free favor of God instills new
principles, suggests new thoughts, and by inspiring us with gratitude,
creates in us love to God and hatred of that which is opposed to God.
Happy are they who go to school to the grace of God!
This grace of God entering into us
shows us what was evil even more clearly than the commandment does. We
receive a vital, testing principle within, whereby we discern between
good and evil.
The grace of God provides us with
instruction, but also with chastisement, as it is written, “As many as
I love I rebuke and chasten.”
As soon as we come under the
conscious enjoyment of the free grace of God, we find it to be a holy
rule, a fatherly government, a heavenly training. We find, not self
indulgence, much less licentiousness; but on the contrary, the grace of
God both restrains and constrains us; it makes us free to holiness, and
delivers us from the law of sin and death by “the law of the spirit of
life in Christ Jesus (see note
Romans 8:2).”
(From Spurgeon's sermon
Two Appearings & the Discipline of Grace)
The most
severe meaning of paideuo in the NT is Pilate's mistreatment of our
Lord...
Luke 23:16 "I will therefore
punish (paideuo) Him and release Him...Luke 23:22 And he said to
them the third time, "Why, what evil has this man done? I have found in
Him no guilt demanding death; I will therefore punish (paideuo)
Him and release Him." (Comment: Clearly paideuo does not mean
training or correction in this context, but only maltreatment)
Paideuo is used 13 times in the NT (Luke
23:16, 22;
Acts 7:22; 22:3;
1 Cor 11:32;
2 Cor 6:9;
1 Tim 1:20;
2 Tim 2:25;
Titus 2:12;
Heb 12:6-7, 10;
Rev 3:19)
and 49 times in the
Septuagint (LXX)
(Lev 26:18, 23, 28;
Deut 4:36; 8:5; 21:18; 22:18; 32:10; 2 Sam 22:48; 1 Ki 12:11, 14; 2 Chr
10:11, 14; Est 2:7; Ps 2:10; 6:1; 16:7; 38:1; 39:11; 90:10; 94:10, 12;
105:22; 118:18; 141:5; Pr 3:12; 5:13; 9:7; 10:4; 13:24; 19:18; 22:3;
23:13; 28:17; 29:17, 19; 31:1; Isa 28:26; 46:3; Jer 2:19; 6:8; 10:24;
31:18; 46:28; Ezek 23:48; 28:3; Hos 7:12, 14; 10:10)
Paideuo is translated in the NAS as: correcting(1),
discipline(2), disciplined(2), disciplines(1), educated(2),
instructing(1),punish(2), punished(1), taught(1).
Paul
explains Who and why believers are disciplined
writing...
1Corinthians 11:32 But when we
are judged, we are disciplined by the Lord in order that we may
not be condemned (have sentence pronounced) along with the world.
Nelson's New Illustrated
Bible Dictionary has an interesting statement on discipline noting that
the biblical concept of discipline has both a positive side
(instruction, knowledge, and training) and a negative aspect
(correction, punishment, and reproof). Those who refuse to submit to
God’s positive discipline by obeying His laws will experience God’s
negative discipline through His wrath and judgment. (Youngblood,
R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers.
Nelson's New Illustrated Bible Dictionary)
As discussed below
paideuo can also be viewed as "parental" or "family"
discipline as in the following passages (see notes
Hebrews 12:5;
12:6;
12:7;
12:8;
12:9;
12:10;
12:11,
1Cor 11:32).
As Hiebert says
"notwithstanding
the assertions of some learned modern psychologists, the timely use of
some physical persuasion on the posterior end is truly beneficial for
the development of the child" and I would add for "the child of
God"!
Hiebert goes on to add that God's
"grace takes the believer
into its school and carries on the process of training us. Knowledge of
things spiritual is given, but when that is not enough then rebuke,
conviction, and chastening are administered. The final aim is not creed
but character. Accordingly we are told "Whom the Lord loveth He
chasteneth, and scourgeth every son whom He receiveth" (see note
Hebrews 12:6).
The present tense indicates that this is a continuing process. No one
ever graduates from the school of God's grace in this life." ("Titus
and Philemon" p58, Moody, 1957) Amen to that.
The English word "discipline",
which is used to translate paideuo, is defined by Webster
as training that corrects or molds mental faculties and moral character. Discipline is derived from a Latin word meaning “instruction” or
“training.”
Discipline describes the process of learning which
molds one's character and enforces correct behavior. To
discipline someone means to put them in a state of good order so
that they function in the way they were intended to function.
Discipline, in spite of a popular misconception, is not inherently
stern or harsh.
The English word "chastise"
is sometimes used to translate paideuo and conveys a
somewhat "harsher" degree of discipline.
Webster defines "chastise"
as the infliction of either corporal punishment (as by whipping) or
verbal censure.
Vance
Havner speaking of the value of discipline quipped that...
You cannot sharpen an axe on a cake
of butter.
Or as
John Trapp bluntly put it...
Better be pruned to grow than cut up
to burn.
Pilate, since he had declared our Lord guiltless of the
charge brought against Him, and hence could not punish Him, weakly
offered, as a concession to the Jews, to "therefore punish (KJV = "chastise" = paideuo) Him and release Him" (Lu 23:16,
cf
Lu 23:22) in context picturing punishment with blows and/or
scourging.
Chasten is a broader term than
"chastise" and means the discipline or training to which one is
subjected, without, as in the other term, referring to the means
employed to this end. Chasten is from Latin castus meaning
pure or chaste and to chasten then is properly "to purify".
In Paul's use of paideuo in first Timothy, although translated "taught",
he clearly intends a harsher degree of discipline declaring
Hymenaeus and Alexander...I have delivered over to Satan,
so that they may be taught (paideuo) not to
blaspheme. (1Ti 1:20)
However one interprets this passage, it is clear that Paul is not
referring to the impartation of knowledge per se but is speaking more of
"teaching" by punishment or chastisement. And as Lea has well
said "Education in Christian behavior is seldom a painless process since
it involves the correction of human behavior which by nature stands in
opposition to God."
Paideuo as
discussed above originally meant to bring up a child, educating
and instructing them and was used of activity directed
toward the moral and spiritual nurture and training of the child, the
goal being
to influence the child's will and behavior.
Plato wrote (in "Laws", 659)
that
Education (paideia noun form of
paideuo)
is the constraining and directing of youth toward that right reason
which the law affirms, and which the experience of the best of our
elders has agreed to be truly right.
Luke's
uses in Acts emphasize the educational component of
paideuo...
Moses
(who) was educated (paideuo) in all the learning
of the Egyptians ("the school of men") and he was a man of
power in words and deeds. (Acts 7:22)
Paul describes himself as
a Jew, born in Tarsus of Cilicia, but
brought up in this city, educated (paideuo)
under Gamaliel ("the school of men"), strictly according to the law of our fathers, being
zealous for God, just as you all are today. (Acts 22:3)
Paul
gives instruction to all who would seek to be the Lord's bond-servant
that they...
must (dei
= a necessity) not be quarrelsome, but be kind to all, able
to teach, patient when wronged, 25 with gentleness correcting those who
are in opposition, if perhaps God may grant them repentance leading to
the knowledge of the truth, with gentleness correcting (paideuo -
present tense)
those who are in opposition, if perhaps God may grant them repentance
leading to the knowledge of the truth (see notes
2 Ti 2:24;
2:25).
Because
the objects of this instruction are those who teach false doctrine and
live ungodly lives, this particular instruction is in the form of
correction so that they may repent and learn the truth.
Lehman Strauss writes that...
When the believing sinner accepts the
work of divine grace which sent Christ to Calvary for his redemption, he
matriculates (enrolls as a member) in the school of grace. Grace becomes
his teacher to train, educate, and instruct him. The end of the training
course is the second appearing of Christ, and with that great event ever
before him, he allows grace to correct and chasten him. But keep in mind
that the instruction is for believers only. While grace is bringing
salvation to “all men,” it is obvious that all do not want salvation on
God’s terms. They who refuse to enter the school of grace cannot receive
its instruction. Grace teaches “us,” that is, the Christian believers.
With the second appearing of Christ before us, we readily submit to the
disciplinary process of grace. The first lesson grace teaches us is a
negative one. The Christian must deny or denounce ungodliness. “Ungodliness”
(Gr. asebeian) is just the opposite of “godliness” (Gr. eusebeia) (Titus
1:1). The first act of saving grace is to rid the believer of impiety or
irreverence toward God. Ungodliness, which is irreverence toward God, is
usually the root of all other sins. I am amazed at the irreligious
contempt for God in our day. We can be certain that the person who has
not denied ungodliness does not know the grace of God. He is not living
with Christ’s return in view.
Believers must deny “worldly lusts,” those desires having the
character of this present age however refined they may appear. The
school of grace teaches us to “love not the world, neither the things
that are in the world” (1 John 2:15). “Be not conformed to this
world” (see note
Romans 12:2),
because the “friendship of the world is enmity with God” (Jas
4:4). The Christian who is looking for that “blessed hope,” which
is the appearing of Jesus Christ, will not be lusting after the
pleasures and treasures of the world. It was Zacharias who said that
God redeemed us that we “might serve him without fear, in holiness
and righteousness before him, all the days of our life” (Luke
1:74-75). The blessed hope is indeed a sanctifying hope.
The teaching of grace, in view of the coming again of Christ, is not all
negative. On the positive side we are exhorted to “live soberly,”
that is in a sober-minded or sound-minded manner. Here is an exhortation
enjoined upon all Christians. “Aged men be sober…aged women
likewise…teach the young women to be sober…young men likewise exhort to
be sober minded” (Titus 2:2–6). The Christian’s mind is set in
proper balance who looks expectantly for Christ’s return. The upward
look for the coming again of the Lord Jesus is an effective
counteraction for an unbalanced mind.
We should live “righteously.” Righteous living is right living
before my fellowman. Then we are to live “godly.” Godly living is
a right condition before God. Twice in the New Testament the words
“holiness and righteousness” appear together (Luke 1:75; Eph 4:24),
expressing the ideas of character before God and conduct before men. The
hope of the coming again of Jesus Christ to claim His church provides
incentive and stimulus for right living. It is a sanctifying hope.
Jesus Christ came the first time in order that He might get us ready for
His second coming. (Our
Only Hope BSac 120:478 - Apr 1963)
(Theological
Journal Subscription info) (22
journals - 500 yrs of articles searchable by topic or verse! Incredible
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Family Discipline
- God's discipline of His children
brings them up and handles them as one would a child who is growing to
maturity and who is in continual need of direction, teaching,
instruction and a certain measure of compulsion in the form of even
chastisement or chastening. God deals with saints as sons and daughters
because He loves us too dearly to allow us to go on in sin. Like
wandering sheep we soon feel the shepherd’s crook on our necks pulling
us back into the fold and unto Himself. (2Cor 6:9; cf.
Pr 3:12).
The writer of Hebrews
discusses God's familial, filial discipline at some length reminding all
sons and daughters who are experiencing His discipline to receive it and
5
not (to) regard lightly the
discipline
(paideia - the related noun) of the Lord, nor faint when you are
reproved by Him,
6
for those whom the Lord loves, He (continuously as they need it)
disciplines
(paideuo) and He scourges every
son whom He receives" adding that
7
"it is for
discipline (paideia) that you
endure; God deals with you as with sons; for what son is there whom his
father does not
discipline
(paideuo)?
8
But if you are without
discipline
(paideia) of which all have become partakers, then you are illegitimate
children and not sons.
9
Furthermore, we had earthly fathers to
discipline
(paideutes - noun form) us and we respected them; shall we not much
rather be subject to the Father of spirits, and live?
10
For they
disciplined (paideuo) us for a
short time as seemed best to them, but He
disciplines
us for our good, that we may share His holiness.
11
All
discipline
for the moment seems not to be joyful, but sorrowful; yet to those who
have been trained by it, afterwards it yields the peaceful fruit of
righteousness. (see notes
Hebrews 12:5;
12:6;
12:7;
12:8;
12:9;
12:10;
12:11)
The exhortation is not
to reject discipline or be dejected by it, but to accept it and be
instructed by it. Whatever discipline we are experiencing, we can be
sure that His chastening hand is controlled by His loving heart.
In the context of
participating in the Lord's supper (communion), Paul warns that against
partaking without self-examination, the consequences of which can
include sickness and even death. Paul writes that
when we are
judged, we are disciplined (KJV, "chastened") by the Lord in
order that we may not be condemned along with the world. (1Cor 11:32)
The Lord
chastens His own children to drive them back to righteous behavior and
sends death to some in the church to encourage those who remain to
repent and choose holiness rather than sin. In so doing God is not doing
so as would a judge condemning a criminal, but as a loving Father
punishing His disobedient children. Chastening proves His love for us,
and chastening can, if we cooperate, perfect His life in us.
The
Septuagint (LXX) uses paideuo 62
times. For example, the psalmist extols the benefit of divine discipline
declaring
Blessed is the man whom Thou dost chasten (Lxx
= paideuo), O LORD and dost teach out of Thy law. (Ps 94:12)
(See
Spurgeon's comment)
Spurgeon comments that
Though he may not feel blessed while smarting under the rod of
chastisement, yet blessed he is; he is precious in God’s sight, or the
Lord would not take the trouble to correct him. The psalmist calls the
chastened one a man in the best sense, using the Hebrew word which
implies strength. He is a man, indeed, who is under the teaching and
training of the Lord.
Faith
enables the afflicted psalmist to see his troubles as part of God’s
discipline and education for him. It is a great thing to be thus taught
by the Lord. In another psalm, David prays
O Lord, rebuke me not in Thy wrath and
chasten (Lxx = paideuo) me not in Thy burning anger. (Ps 38:1)
(See
Spurgeon's commentary)
Spurgeon paraphrases it this way
Turn not the rod into a sword; smite not so as to kill. True, my sins
might well inflame Thee, but let Thy mercy and longsuffering quench the
glowing coals of Thy wrath. Let me not be treated as an enemy or dealt
with as a rebel. Bring to remembrance Thy covenant, Thy fatherhood, and
my feebleness, and spare Thy servant.
Finally,
although this last example uses the related noun paideia, the
truth conveyed is the same, Solomon writing that
reproofs for
discipline are the way of life (NIV has "the corrections of
discipline are the way of life") (Pr
6:23)
When the believing sinner
receives
Christ by faith and is born again, he then enters into God's
"classroom of grace", grace now becoming his teacher to train, educate, and
instruct him. In other words, the "Grace
of God" is personified as our
personal
pedagogue or schoolmaster (Gk paidagogos [from pais =
child + agogos = leader] an instructor of teacher of children, a slave who escorted children to school).
Vine says that paideuo refers to
a training gracious and firm. Grace, which brings salvation, employs
means to give us full possession of it.
Accordingly the thought here, as indicated in what follows, is that of
training believers by way of discipline as well as instruction, so as to
subdue our carnal inclinations and guide us in our new manner of life in
Christ and under grace.
Instructing is
present tense indicating that "the grace of God" is continually
assisting the believer in the development of their ability to make
appropriate choices against ungodliness and for godliness.
What Paul is saying is that
grace of God not only saves us ("saving grace") but operates in the lives of those who are saved,
exerting its dynamic effect ("sanctifying grace") in every aspect of the "child rearing" process --
training, teaching, encouraging, correcting and disciplining us for our
good and God's glory. The grace of God is o assist in the
development of a person’s ability to make appropriate choices, practice
discipline.
The great Master-builder squares and polishes with many strokes of the
chisel and hammer the stones which shall find a place at last in the
walls of the heavenly Jerusalem.... It is the crushed grape, and not the
untouched, from which the costly liquor distils.
Wiersbe adds that
Those who use God’s grace as an excuse for sin
have never experienced its saving power (see note
Romans 6:1;
Jude 1:4). The same grace that redeems
us also renews us so that we want to obey His Word (see note
Titus 2:14) (Wiersbe,
W: With the Word: Chapter-by-Chapter Bible Handbook. Nelson
or
Logos)
There is no surer way of allowing
a child to end in ruin than to allow him to do as he likes. The child
who gets his own way brings shame to his mother and is ultimately
condemned along with the world. [Pr 6:23
Ps 119:71
-
see Spurgeon's comment) Grace does not include
(as one well known theologian has written)
"the Christian's liberty to do precisely as he chooses." Clearly, grace does not grant permission to live in the
flesh for that would "turn the grace of our God into licentiousness"
(Jude
1:4) but supplies power to live
controlled by the Spirit (cf notes
Romans 8:12;
Romans 8:13).
Grace is not license to do as we please, but the power to do as we should! Grace is God's enabling me to
overcome sin ("sanctifying grace"). I cannot overcome it...it will overcome me if I try. All
attempts to defeat the flesh in my own power will fail. It is not by
"trying in self" but by "dying to self" that we enter into victory over
sin. I can't. God never said I could. But He can and He always said He
would. As those who have experienced a new birth, we now need to be
continually instructed by grace in the way we should walk so that we do
not dishonor the "family name" ("sons of God"). As
Vance Havner said...
We can never be blessed until we
learn that we can bring nothing to Christ but our need.
Grace is
needed for every service, mercy for every failure and peace for every
circumstance.
Thomas Brooks put it well when
he said
The more grace thrives in the soul,
the more sin dies in the soul....
A man may find out many ways to hide
his sin, but he will never find out any way to subdue his sin, but by
the exercise of grace.
Patrick Fairbairn writes that...
Herein lies the difference between the law
and the gospel. The former shows itself in a denial of ungodliness and
worldly lust—in an avoiding of those things which tend to dishonor God,
and pamper worldly desires and appetites. The latter, in an active
following after good—a necessary counterpart and complement to a
renunciation of evil. ‘Soberly’ expresses the self-command and restraint
which the Christian should always exercise over his thoughts and
actions. ‘Righteously’ describes the integrity that should regulate all
his dealings towards his fellow men. ‘Godly’ indicates the state of mind
and conduct he should maintain in his relation toward God.
Hiebert talks
about sensibly, godly and righteously noting that...
In the original these adverbs stand
emphatically before the verb. They look in three directions, though
sharp distinctions need not be pressed:
(1) inward,
"self-controlled" ("soberly"), already stipulated for different groups
(1:8; 2:2, 5) and now demanded of every believer;
(2) outward, "upright"
("righteously"), faithfully fulfilling all the demands of truth and
justice in our relations with others;
(3) upward, "godly"
("reverently"), fully devoted to God in reverence and loving obedience.
Scofield observes that Titus 2:11-14
are notable
for their perfect balance of doctrine with living. Beginning with the
incarnation ("the grace of God...has appeared"),
they relate this doctrine to a life that denies evil and practices good
here and now (v12); that sees in the return of Christ the incentive for
godly conduct (the blessed hope"
Titus 2:13), which works itself out in the form of personal holiness and good works,
the purpose of the atonement (Titus
2:14). The passage is one of the most concise summations in
the entire New Testament of the relation of Gospel truth to life.
Instructing us - The previous
passage ended with the grace of God appearing to all men, but now Paul
ratchets it down to "us", which would include himself and
indicates he is
speaking specifically to believers.
Spurgeon comments on this in his sermon observing that...
Grace has its discipline,
and grace has its chosen disciples, for you cannot help
noticing that while the eleventh verse says that, “the grace of God
that brings salvation has appeared to all men,” yet it is clear
that this grace of God has not exercised its holy discipline upon all
men, and therefore the text changes its “all men“ into “us.”
Usually in Scripture when you get a generality you soon find a
particularity near it. The text hath it, “instructing us to deny
ungodliness and worldly desires and live soberly, righteously, and godly
in this present age.”
Thus you see that grace has its own
disciples. Are you a
disciple of the grace of God? Did you ever come and submit yourself to
it? Have you learned to spell that word “faith?” Have you childlike
trust in Jesus? Have you learned to wash in the laver of atonement? Have
you learned those holy exercises which are taught by the grace of God?
Can you say that your salvation is of grace? Do you know the meaning of
that text, “By grace are ye saved through faith; and that not of
yourselves: it is the gift of God?”
If so, then you are His disciples,
and the grace of God which has appeared so conspicuously has come to
discipline you. As the disciples of grace, endeavor to adorn its
doctrine. According to the previous verses (see note
Titus 2:10),
even a slave might do this. He might be an ornament to the grace of God.
Let grace have such an effect upon your life and character that all may
say,
See what grace can do! See how the
grace of God produces holiness in believers!
All along I wish to be driving at
the point which the apostle is aiming at: that we are to be holy — holy
because grace exercises a purifying discipline, and because we are the
disciples of that grace. (From Spurgeon's sermon
