The Beginning of the Great Day of God’s Wrath

Introduction

As discussed previously, the outline for this study of Revelation is based on Revelation 1:19, the things past (the salutation and the vision of Christ, chapter one), the things present (the letters to the churches, chapters 2-3), and the things future (chapters 4-22). The last and major portion of Revelation, begins with chapter 4:1, but as mentioned, chapters 4 and 5 provide us with a prologue to the events and pictures of chapters 6-19. They give us heaven’s perspective of the judgments that will now be revealed. This is not without significance. Wilbur Smith writes:

A fundamental factor in this book, too often passed over by commentators, is of great help in understanding these chapters when it is recognized. That is, many scenes of this book are located in heaven, while the judgments themselves take place on this earth; and the scenes in heaven always precede the earthly events to which they are attached. Thus, the messages to the seven churches are preceded by a vision of the ascended Lord. The opening of the six seals in chapter 6 is preceded by a vision of the Lamb in heaven, worthy to open the book (chs. 4; 5). The judgments accompanying the blowing of the seven trumpets are preceded by a heavenly scene extending from 7:1 to 8:5. The dreadful events of chapters 11; 12; 13 are again preceded by a heavenly scene of instructions to John. The devastations accompanying the seven plagues (chs. 15; 16) are preceded by the announcements of the angels and the showing of “the temple … in heaven.” And, after the final judgment of chapter 20, the book concludes with a picture of the heavenly home of the redeemed.

I have always felt that there are two great truths to be drawn from this phenomenon. First, what is about to take place on earth, though unknown to man and unexpected by him, is fully known to those in heaven—the ascended Lord, the angels, the twenty-four elders, the living creatures, and the others. Secondly, what is to take place on earth is under the complete control and direction of heaven, so that we may safely say, judging from this book, as well as from other prophetic books in the Scripture, that everything that takes place on this earth only fulfills the Word of God. This principle is remarkably set forth in the preliminary announcements concerning the kings of the earth going forth to make war with the Lamb. Though we read of the ten kings satanically inspired, having one mind and giving their power and authority unto the beast (17:12, 13), nevertheless, it is God who “did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished” (17:17).⁸⁸

Chapters 6-19 concern the judgments and players of the events often referred to as the Tribulation, a period of time covering seven years. But as Ryrie points out:

There is no problem in outlining the events of these chapters; the difficulty comes in determining the sequential order of those events, particularly the relation of the three series of judgments to each other. Do the judgments of the seals (chap. 6), and of the trumpets (chaps. 8-9) and of the bowls (chap. 16) follow each other in succession, or do the trumpets and /or the bowls recapitulate the judgments of the seals with greater intensity? In other words, do the trumpet and bowl judgments follow the seals as different and distinct judgments or do they picture the same judgments? To this writer’s understanding they all follow in chronological sequence and there is no recapitulation.⁸⁹

I would agree and this study will be based on the view that the judgments follow in chronological sequence with the trumpets immediately proceeding after the seventh seal is broken (cf. 8:1-2). With the breaking of each of the first six seals some form of judgment follows, but not with the seventh. Instead, only silence, but the trumpets are immediately announced as though they constituted the content of the seventh seal.

A similar situation exists in connection with the seven trumpets. Following each of the first six trumpets, specific judgments follow, but not after the seventh angel sounds his trumpet. Instead, we are again given a glimpse of heaven’s response just as before (cf. 8:1 with 11:15-19). Chapters 12-14 form another interlude describing key players and making important announcements, but with chapter 15 the bowl judgments are anticipated and then described in chapter 16. The implication is that somehow the seventh trumpet prepares the way for the bowls that follow. In essence, then, the seven seals include the entire Tribulation period from its beginning to its conclusion since the trumpets and bowls ultimately come out of the seventh seal. See again the charts used in connection with the introduction to this study on Revelation. Walvoord states the same position. He writes:

The six seals seem to unfold successively in a chronological pattern. Out of the seventh seal will come another series of seven trumpets and out of the seventh trumpet will come another series of seven vials or bowls of the wrath of God. Different actors are prominent, namely, the Lamb opening the seal, the angels sounding the trumpets, and God Himself pouring out the vials. Actually, however, the seven seals comprehend the whole, as all the trumpets and all the vials are comprehended in the seventh seal. The seven-sealed book therefore is the comprehensive program of God culminating in the second coming of Christ.⁹⁰

Note the following chart from the Expanded Edition of the Ryrie Study Bible:⁹¹

Discussing this same issue, Everett Harrison writes:

It has been claimed by some commentators that these three successive septenary series of three judgments are a recapitulation of the same events. That is, the trumpets review what the seals previously set forth, but with greater intensity; and the vials review the same events, characterizing them with even more severity. I have not been able to accept this view. For one reason, the sequence in each series is altogether different, and this alone, it seems, makes the concept of recapitulation impossible.⁹²

Though this was discussed in the introduction to this study, let me summarize the make up of chapters 6-19. Chapters 6-19 cover the Tribulation events with chapters 6 (the seals), 8-9 (the trumpets), and 16 (the bowls) forming the chronological backbone and following one another sequentially. The others chapters give us important information about the key players in the drama of these end time events from the standpoint of heaven and earth. Ryrie has an excellent explanation of this.

The other chapters reveal vital information about the period but are not arranged in chronological order. They either cover the entire period, or spotlight an event within the period, or survey the first or last half of the period. The chapters in this section are arranged like a conversation on the telephone between two persons. They start telling the story in order (chap. 6) but soon there is an interruption to fill in some information (chap. 7). Then the order of events is resumed (chaps. 8-9), then some more fill-in (chaps. 10-15). There is a return to the progressive order of events (chap. 16) and finally more detail (chaps. 17-19). Sometimes the fill-in runs ahead of the story and at other times it backs up to add or emphasize pertinent information.⁹³

(As a preparation for chapters 6-19 and for an overview of this future time often referred to as “the Tribulation,” see Appendix 5.)

The First Seal:
The White Horse Rider, False Peace
(6:1-2)

When the first seal is broken by the Lamb, one of the four living creatures in a voice of thunder tells John to “come” so that he might behold the vision of the breaking of the first seal

The “voice of thunder” is naturally symbolic of judgment as a coming storm. I was born and raised in Texas and spent many of my years of ministry there. It was not uncommon for us to have some pretty awesome thunder and lighting storms with heavy down pours of an inch or more within just a short period of time, but most of the time, we could hear the thunder long before the storm ever hit.

After the command to “come” John says, “I looked and behold.” This stresses the effect on John, He was startled and he exhorts us “to behold” what he saw so that we too may grasp its significance. What John saw was a white horse rider with a bow. A crown was given to the rider and he went forth conquering and to conquer. Each aspect of this is significant.

“White” is a symbol of peace and righteousness. For this reason some have tried to identify this rider as Christ, but “white” is the only similarity between this rider and the white horse rider of Chapter 19:11 which is clearly Christ.

Reasons this cannot be Christ

(1) This occurs too early in the Tribulation. At this time Christ is in heaven rewarding His bride while at the same time pouring out wrath from the throne mentioned in chapter 4:2. Christ’s coming on a white horse is at the end and is the culmination of the Tribulation. Also, note that Revelation 6:16 views the Lamb as still in heaven.

(2) Further support that the white horse rider is not Christ is the parallelism with the other three horses which are instruments of judgment. Each rider is an instrument of evil and judgment on the world. The Lamb is viewed as the One who opens the seals allowing the riders to go forth and would not be one of the riders.

(3) In Revelation 19 no more judgments follow. Christ’s own coming puts an end to the Tribulation judgments. Here, however, the judgments of the entire Tribulation have yet to unfold.

(4) The crown which this rider wears is the stefanos crown, a single crown and a victor’s crown, not the crown of a sovereign who wears the diadem crown. In chapter 19 the white horse rider wears many crowns, and they are the diadem crowns, the crowns of sovereignty.

The Identity of the Rider

This rider is the Antichrist, the false Christ who comes as a peacemaker. Later he will show his true colors and will then be called the beast. This is undoubtedly the prince who is to come and who will make a peace treaty with Israel according to Daniel 9:26-27. This fits with the picture Paul gives us in 1 Thessalonians 5:3. The world will be trusting in the peace and safety brought about by the tactics of the white horse rider, but it will be oblivious this very peace has inaugurated the Day of the Lord which will quickly usher in destruction.

1 Thessalonians 5:2-3. for you know very well that the Day of the Lord will come like a thief in the night. ³ While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape (NIV).

(1) White is a symbol of peace and he comes as a peacemaker. According to Daniel 9:26-27, one of his first feats will be to find a solution to the Arab-Israeli dispute by a peace treaty with Israel. This evidently begins Daniel’s 70th week, the unprecedented time of Jacob’s distress (Jer. 30:7).

(2) His weapon is a bow, yet no arrows are mentioned. The bow is a symbol of distant victory and since no arrows are mentioned it seems to indicate that he gains his victory by bloodless tactics.

(3) That all this is true is indicated further by the fact that peace isn’t taken from the earth until the second seal.

(4) He has a hidden agenda. His purpose is not world peace, but rather world domination. He goes out conquering and to conquer. He is the false Christ.

So, Revelation 6:2 says “he went out conquering and to conquer,” but the picture given here of a bow (perhaps a symbol of distant victory), but with no arrows mentioned, suggests that he conquers by cold war tactics through a one world order mentality that has been growing for years and continues to do so. Today the world is ripe for the rise of such a man with his world government as an answer to international problems. Prominent world leaders and movements have posed the idea that what we need is a world order with a charismatic leader who can mold the world into harmony and peace. In his book, written in 1973, The Day the Dollar Dies, Willard Cantelon quotes a number of world leaders to this effect. He writes:

Harold Urey said, “The only escape from total destruction of civilization will be a world government.” Robert J. Oppenheimer stated, “In the field of atomic energy, there must be set up a world power.” Arthur Compton added his word, “World government has become inevitable.” Dr. Ralph Barton Perry of Harvard said, “One world government is in the making. Whether we like it or not, we are moving toward a one-world government.” Professor Hocking wrote, “Therefore the alternative is that we vest all political power in one agency and resign that power ourselves.”⁹⁴

James Warburg says, “We are living in a perilous period of transition from the era of the fully sovereign nation-state to the era of world government.”⁹⁵ In Between Two Ages, Zbigniew Brezinski, former assistant to the President for National Security Affairs, openly advocates a one world government as a necessity. And this is not even the tip of the iceberg. Such thinking is all part of a deluding influence that will continue to grow as a product of the blindness and rebellion of man against God, being blinded by his own natural blindness and by the deceptions of Satan, and even by God’s own sovereign judgment (cf. Eph. 2:1-3; 4:16-17; 2 Cor. 4:4; 2 Tim. 2:26). Undoubtedly, this kind of thinking among world leaders will pave the way for the white horse rider who comes proclaiming peace, but it is really the system of the beast in disguise and a precursor to the horrible world conditions that will follow. In 2 Thessalonians 2:8-12, the Apostle Paul warns:

8 And then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; 9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 10 and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11 And for this reason God will send upon them a deluding influence so that they might believe what is false, 12 in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.

This passage pertains to the end times, but the same thing is happening today, though in a lesser degree. Concerning this, Ryrie writes:

The deluding influence comes from God; it is both a punishment and a moral result of their rejection of the truth (vv. 10, 12). These verses reflect the OT concept that God is sovereign even in the activities of the powers of evil (cf. Ex. 4:21; Josh. 11:20; 1 Kings 22:19-23; 1 Chron. 21:1; cf. 2 Sam. 24:1). The result will be that men will believe what is false, as Satan works through Antichrist.⁹⁶

Ironically, a large part of the world has greater access to the Bible and its revelation of the good news of the Lord Jesus than at any other time in history through the many translations of Scripture, through books, tapes, videos, radio, the internet, etc. In its moment of greatest need, however, the world will turn to a man who goes forth with a plan for peace just as our Lord Himself stated in John 5 when He was on earth.

43 I have come in My Father’s name, and you do not receive Me; if another shall come in his own name, you will receive him. 44 How can you believe, when you receive glory from one another, and you do not seek the glory that is from the one and only God? 45 Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 For if you believed Moses, you would believe Me; for he wrote of Me. 47 But if you do not believe his writings, how will you believe My words?

The Second Seal:
The Red Horse Rider, War
(6:3-4)

The various colors of the horsemen surely represent in symbolical language the nature of the human agencies employed in the execution of these judgments (cf. “the red dragon,” 12:3; and the “scarlet beast,” 17:3). It is important to keep in mind, however, that the hand moving these instruments is the Lamb who, as sovereign Lord, opens the seven seals. Each seal is begun by the words “and He (the Lamb) broke …” Note also the words, “and to him was granted …”

Some commentators see the word “come” (Greek ercou) in each of the seals as referring to John, while others think the verb is addressed to the four horsemen. If it refers to the horsemen, the heavenly agents of God’s throne are successively calling these human instruments to move in their divinely appointed role. It emphasizes that they cannot move until God allows, even though they operate by their own volition and evil purposes (cf. Isa. 10:5-11). As such, the command “come” could be translated “go forth” (a present imperative of ercomai).

Others take this to be an admonition to Christ in the sense of Revelation 22:17 and 20 where the same word ercou is used. Interpreters of Revelation seem widely split between these views, but the most probable view is the first or second view. If the preponderance of manuscript evidence had the addition “see” as “come and see” then there would be no question, it would refer to John.

It seems best, however, to take this as a command to the four horsemen to go forth to accomplish their purpose. Reasons: (1) With the fifth and sixth seal, when human agencies astride the horses are no longer used, there is no command to come or go, yet John is still seeing the vision of the six seals. (2) In Revelation 4:1, when John is called up, the aorist tense is used, but here the instantaneous present “come” or “go forth” is used which would be more in line with a command to the four horsemen. This strongly stresses God’s sovereignty and is comforting to the human heart.

While the white horse was symbolic of a victorious conqueror and one who primarily gained his supremacy by cold war and bloodless peace maneuvers, red is a clear symbol of bloodshed or warfare and the rest of the verse clearly shows this to be the case (Rev. 12:3; Isa. 63:2f).

As with the white horse rider, so this rider is unnamed. Some see this as Russia because Russia is known as the Red menace and their army as the Red army. Certainly Russia, if she is the king of the North as depicted in Ezekiel 38 and 39, could fit strongly in the promotion of war and the removal of peace in the Tribulation period. Russia and her allies could easily help to promote the escalation of cold war to actual warfare, but the primary emphasis is on the fact that prior to and during the Tribulation, there will be constant tension among nations and the ambitions of men who will be clamoring for power and control. This will come to its climax just prior to the return of Christ. Walvoord understands Matthew 24:4-8 to apply to conditions characteristic of this age rather than the Tribulation.⁹⁷ Walvoord writes:

Though “wars and rumours of wars” (Matt. 24:6) are characteristic of the age, it is evident that warfare occupies a large place in the consummation of the age with a resultant great loss of life. There apparently is a series of wars, the greatest of which is under way at the time of the second coming. The hope of permanent peace by means of the United Nations and other human efforts is doomed to failure.⁹⁸

However, concerning the fact the seals closely parallel the events or signs of the end times spoken of by the Lord in His Olivet Discourse (Matt. 24:1-15), Barnhouse writes:

The order of events follows closely that which was announced by our Lord in answer to the disciples’ questions on the Mount of Olives, “For many shall come in my name, saying, I am Christ; and shall deceive many” (Matt. 24:5). This is the white horse. “And ye shall hear of wars and rumors of wars … for nation shall rise against nation and kingdom against kingdom …” (24:6,7). This is the red horse of war. There are some who apply this passage to our day, thinking that the wars which trouble this age are those spoken of in prophecy. Nothing could be farther from the truth. The wars of our day are but rehearsals, but the wars which Christ prophesied take place after the believers are removed from the earth, after the man of sin has been revealed (II Thess. 2:3). These campaigns are described in the book of Daniel.⁹⁹

The short-lived peace which the world will have known in those early days of the Tribulation (during part of the first half) will be broken by the red horse rider. International conflicts will begin to erupt all over the earth. We are not told here in Revelation 6 just what exactly causes this, i.e., the kind of political or military move, but men everywhere begin to slay one another. Until this point there would undoubtedly be “rumors of wars” (Matt. 24:6), but then nation will rise against nation and kingdom against kingdom (Matt. 24:7). These parallels between the seals and Matthew 24 are too striking to be ignored.

The Parallels Between Matthew 24:1-14 and Revelation 6
Conditions	Matthew	Revelation 6
False Christs	24:4-5	6:1-2
Warfare	24:6-8	6:3-4
Famine	24:7	6:5-6
Death	24:7-10	6:7-8
Witnessing	24:14	6:9-11
Cosmic changes	24:29	6:12-23

Third Seal:
The Black Horse Rider, Famine
(6:5-6)

The third judgment, and an aftermath of war brings famine to the world. The “black horse” speaks of suffering and death and the “balances” of the careful rationing of food because of its scarcity.

The denarius, as a Roman coin, in ancient times was a normal day’s wage. In New Testament times this coin would purchase eight quarts of wheat, or eight measures (one measure equals about one quart) or 24 quarts of barley. Wheat was the better grain and barley was normally used only for livestock except in times of scarcity. During the Tribulation, however, one denarius (a full day’s wage) will buy only one measure (about one meal) of wheat, or three meals of barley with nothing left. Of course, the larger the family, the worse it will be. But note the words, “do not harm the oil and the wine.” These were luxury items which will apparently be unharmed at this point. There will be plenty of luxury items but only the super rich will have them. The average man will spend all he has on the bare essentials. Barnhouse has an interesting comment from his own experience on this.

Just after World War I, I spent a few days in Vienna at the time when misery was very great … There was a shortage of coal and the police had ordered everyone off the streets by nine o’clock. The city was filled with wealthy refugees from Russia and other countries. Walking along the boulevard one afternoon as the crowds were coming out of the opera which began early to conform with the curfew regulations, I saw men with bare feet in the snow, their skeletons covered with rags, their ribs seen through the holes in the cloths with which they attempted to cover their bodies. From time to time there was blood on the snow from their feet. Out of the opera came men escorting women with fortunes in jewels upon them. Never have I seen more wonderful displays in any of the capitals of the earth. The beggars blocked the way to the fine limousines that came for the rich. I saw the men striking the beggars with their canes to clear the way for the women. Poor girls not clad in the gaudy finery of prostitutes, but with poor clothing and in wooden shoes, clattered about clutching at the passerby and offering to sell themselves for a coin which at that moment could be purchased for one five hundredth part of a dollar. Mark well, there was no famine in Vienna. There was scarcity in the midst of plenty, but there was no hurt to the luxuries.¹⁰⁰

The picture here is scarcity in the midst of plenty. This will be accentuated in the times of the Antichrist, especially in the last half of the Tribulation via his buying and selling policies.

The Fourth Seal:
The Pale Horse Rider, Mass Death
(6:7-8)

The color of this horse is ashen, a pale or yellowish green. The same Greek word is used in Revelation 9:4 of green vegetation. It is the Greek word clwros which denotes a yellowish green, the light green of a plant, or the paleness of a person who is critically ill. Our word chlorophyll or chlorine comes from this word.

We are told the name of this horse is death and that Hades follows. “Death” refers to physical death, not annihilation—only the physical body is claimed. “Hades” refers to the underworld, the prison and temporary quarters of the souls of unbelievers between their death and the time of the Great White Throne Judgment. This is the compartment called torments in Luke 16:23.

“Authority was given him over one fourth …” According to present figures and estimations this is about 800,000,000, a staggering figure. The emphasis of this judgment is death on a massive scale. Four powers of death are mentioned: (a) The sword refers to death by war and perhaps by the cruelty of the beast and his godless system under the domination of the Red Dragon, Satan. (b) Famine, of course, anticipates death on an even greater scale by starvation. (c) Pestilence speaks of death by disease and plagues. (d) Wild beasts, perhaps, as an aftermath of the above, anticipates the fact that people will be weak, unprotected and easy prey for wild animals.

The unprecedented character of the Tribulation is now beginning to show itself, and some believe this is still in just the first half of the Tribulation. However, others see the unprecedented nature of this fourth seal as an indication the second half of the Tribulation has begun.

Having quoted several Old Testament passages that point to the unparalleled nature of this future time of trouble (Dan. 12:1; Joel 2:1-3), Walvoord writes:

Inasmuch as the judgment described in the fourth seal is unparalleled, it seems to correspond with greater accuracy to the latter half of Daniel’s seventieth week than to the earlier half and for that reason must be the time of great Tribulation which Christ declared would exceed by far anything the world had previously known.

So great will be the trial of that period that Christ exhorted those living in Palestine at that time to flee to the mountains to escape their persecutors:

“21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened” (Matthew 24:21-22).

If the supreme mark of this great tribulation is unprecedented trouble, the fourth seal certainly qualifies as describing this period. Though some expositors believe the great tribulation does not begin until chapter 11, on the basis of this evidence, some have come to the conclusion that the great tribulation must begin much earlier, possibly as early as the first seal of Revelation 6. Though the book of Revelation itself does not state specifically what event begins the great tribulation, the characteristics unfolded in the fourth seal would indicate the great tribulation is underway at the time.

… The fifth and sixth seals advance the narrative and describe the period specifically as “the great day of his wrath” (6:17), which almost certainly is a reference to the great tribulation.¹⁰¹

Obviously, regardless of when the last half of the Tribulation begins in the design of Revelation, the dreams of the world for a great society where the world will get better and better in all spheres of life, scientifically, intellectually, morally, socially, and spiritually, are very contrary to the picture we see in the Word of God. “Suddenly all of man’s programs for bringing in peace, plenty and longevity through medicine will be overturned in the short time that it will take to accomplish this judgment (Matt. 24:4-7).¹⁰² This should certainly warn all believers to never fall for any world leader or any form of world government program, for, as with the tower of Babel, they stand condemned by God’s Word as an attempt at world peace apart from God. They cannot accomplish what they promise and will be the product of a demonic system. Not until the return of Christ will we have a one world government characterized by righteousness and justice for only then will we have a ruler capable of establishing and maintaining such a rule, the Lord Jesus Christ.

The Fifth Seal:
Martyrdom of Believers
(6:9-11)

That these martyrs are introduced at this point strongly suggests that they come out the Tribulation. They are Tribulation martyrs. The fifth seal, then, parallels Matthew 24:9-14 and undoubtedly occurs during the last half of the Tribulation. My understanding of the chronology of Matthew 24 is that verses 4-8 refer to the first half of the Tribulation, the beginning of birth pangs, and verses 9-28 refer to the last half. Some see the last half beginning with verse 15 and the mention of the Abomination of Desolation, but the “therefore” that introduces verse 15 links this event very closely to the preceding events marked especially by the persecution mentioned in verse 9. It is this blasphemous event in the temple that shows the persecution will begin and that signals the need to flee.

The persecution of Matthew 24:9 is not just of the Jews, but is a persecution against any believer in Jesus Christ, Jew or Gentle. Note “you will be hated … on account of my Name.” These will accept Christ because of the preaching mentioned in Matthew 24:14, and this is undoubtedly carried out in part by the 144,000 mentioned in Revelation 7. The period called, “the beginning of sorrows,” the first half of the Tribulation, is now over. The Prince of Daniel 9:26-27 breaks his covenant with Israel, manifests his true beastly character, and begins to persecute Israel along with all believers in Christ. This will coincide with the events of Revelation 12:7-17.

Verse 9b, They are martyred “because of the Word of God.” This will be a day of absolute, unleashed, autonomous and idolatrous humanism with man worshipping his own reason and rejecting any idea of revelation from God. So anyone who believes the Bible and proclaims it message will be persecuted. But God has always preserved His Word and there has always been a remnant—those within mankind who have turned to God’s revelation for light and direction. This immediately and always creates opposition. The Word exposes and judges man’s deeds, and so, in haughty independence and defiance, the world persecutes those who stand for the Bible. This has always been true as history shows, but in the Tribulation it will become unprecedented.

“And because of the testimony which they maintained, …” or we could translate, “on account of the witness which they continually had.” The Greek text uses the imperfect tense of the repeated and continuous witness these saints maintained under the various persecutions that eventually led to their death. Of course, this is all future since this is a prophetic scene of the persecutions of believers in the time of the Tribulation that John is privileged to see.

“Testimony” is the Greek word marturia from marturew which means “to bear witness, be a witness, give testimony.” Marturew comes from martus meaning “a witness.” But martus is also translated “martyr” because it is used of those who have witnessed for Christ by their death. These believers will witness for Christ by their life as they hold fast to the Word of God in the midst of a degenerate world, but they will also witness for Christ by their death. Matthew 24:14 refers in part to their labors in addition to the labors of the 144,000 of chapter 7.

Verse 9a, “Underneath the altar the souls … slain.” “Souls” is the plural of the Greek yuch which may mean “the souls,” referring to the immaterial part of man. But yuch is often used in the sense of “the lives” or “persons.” John sees these martyrs very much alive. Men may destroy our bodies, but they cannot kill the soul or the person who indwells the body, the house for the person. At death, the soul or the person goes to be with the Lord (Phil. 1:21-22; 2 Cor. 5:6-8). The body “sleeps” but the soul or the person is conscious, awake.

“Slain” is the Greek sfrazw. This was a sacrificial term used for the slaughtering of the animals for sacrifice. The emphasis seems to be on the fact they were not just killed, but slaughtered.

“The altar” maybe the altar of incense or the altar of sacrifice. The use of the verb sfrazw suggest the altar of sacrifice which stood in the court of the tabernacle just inside the entrance. It was the means of access into the tabernacle complex. It stood for Christ, our Sacrifice and Access into God’s presence. But remember, the earthly tabernacle and its ritual was all patterned after the heavenly sanctuary (Isa. 6:1f; Heb. 8:1, 2, 5; 9:1, 11-12).

Some think that because these martyrs are seen “under the altar” the altar must be the altar of incense, otherwise they would have been seen on the altar. But there could be a good reason for this portrait. If this is the altar of sacrifice, it is significant that they are seen under it, not on it. The sacrificial animals were placed on the altar, killed there, their blood spilled and the animal burned to consume the sacrifice. But these sacrificial animals anticipated God’s Lamb, the Lord Jesus. Only Christ, the true Lamb of God, our Passover, is qualified to be placed on the altar to die for our sins and give access into God’s presence. These, however, are under it, under the blood or under the substitutionary death of Christ, and thereby saved and in heaven by the person and work of Jesus Christ.

The point is, as believers in Christ, they too share in the world’s hatred of Christ, and as living sacrifices for Christ they are slain, as martyrs and witnesses for the Lord (Rom. 12:1). Undoubtedly, by their death and the way they die others will come to know Christ.

For another perspective on this scene, Alan Johnson writes:

Depending on which altar is meant, one of two different ideas is connoted. In 8:3, 5 and 9:13 the altar is the golden altar of incense that stood in the tabernacle either in or before the Most Holy Place (Exod. 30:1ff.; Heb 9:4). Likewise, the other references in Revelation to “altar” also can be understood as referring to this altar of incense (11:1; 14:18; 16:7). In accord with this sense, the prayers of the saints would be for God’s vindication of the martyrs of Christ (cf. Luke 18:7-8).¹⁰³

Verse 10. “Cried out” is the Greek krazw and means “to shriek, scream.” This word and the words “with a loud voice” lay stress on the earnestness of their cry and concern. These saints are in heaven, with no sinful natures and in God’s blessed presence. But they are seen crying out for justice. This is not a cry for revenge, but for God’s justice and righteousness to prevail on earth against the sin and the atrocities of man in rebellion to God. As in the disciples’ prayer, “Your kingdom come,” they are praying for the second advent which ushers in God’s righteous and just reign on earth.

“How long” asks the question, “When, Sovereign Lord, are you going to act in history?” They expect this because of their knowledge of God evidenced by the way they address the Lord. “O Lord” is the Greek %o despoths or “the Despot.” They clearly recognized the Lord as the Sovereign One in control of all the affairs of the earth and the universe. “Holy” is %agios which means, “set apart.” It is used of God’s perfect holiness or His absolute just and righteous character, as one totally set apart from sin. It is the expectation, much as with the prophet in Habakkuk 1:13, anticipating God’s holy justice to be poured out against an evil and rebellious world. “True” is alhqinos. It means “true in the sense of the ideal, genuine, real.” It stresses God’s veracity but also the fact He is the true and genuine Ruler of the world as opposed to the usurper, Satan.

“Will you refrain from judging.” “Judging” is krinw and means “to pronounce judgment” or “to act in judgment, carry out a sentence.” “Avenging” is ekdikew and means “to avenge, exact a penalty from, carry out justice against wrong doing.” These saints are acting on the truth of Romans 12:19, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, Vengeance is Mine, I will repay,” says the Lord.”

Note that the justice of God is directed toward “those who dwell on the earth.” The Greek uses a present adjectival participle which characterizes these as the earth-dwellers, those who have no interest in God, or in spiritual or heavenly things. As mentioned in connection with 3:10, in Revelation it is practically a technical term for unbelievers who live in rebellion against God.

Verse 11. The martyrs are each given a “white robe” to symbolize their fully redeemed state and the gift of righteousness by Jesus Christ. Since Tribulation saints along with all OT saints are not resurrected until after the Tribulation described by Daniel as “a time of distress such as never occurred since there was a nation until that time” (cf. Dan. 12:1-2 with Rev. 20:4), some have suggested that these martyrs are given temporary heavenly bodies. The robes spoken of here and portrayed to John in this vision, however, may simply be the symbol of the fact they are clothed in the righteousness of God as believers in Christ.

Further, they are told they “should rest for a little while longer.” “Rest” is anapauw, “to give intermission from labor, give rest, refresh,” and in the middle voice as here, “to take one’s rest, enjoy rest.”¹⁰⁴ This is a compound verb and is somewhat stronger than simply pauw. In the middle voice it means “to take rest, enjoy a rest.”¹⁰⁵ Based on the facts their labors and trials are over, that God is all wise and on the throne, and they are now in the presence and protection of the Lord, they are told, “you yourself, enjoy your rest, leave it in God’s hands, for soon justice will be done.”

“A little while longer” refers to the short remaining time of the Tribulation, less than three and a half years, if these events occur in the last half of the Tribulation.

“Until the number of their fellow servants … were to be killed … should be completed.” Until the end of the Tribulation believers will suffer persecution and death on behalf of Christ as a proof of their love of Christ, the reality of God, and as a testimony to the world that God is worthy of the creature’s worship and obedience.

“Completed” is the verb plerow which means “to fill, or fulfill, or complete, bring to fruition.” This stresses the divine providence and purpose of God in the deaths of the martyrs. They are not without God’s knowledge or without God’s control or concern. The exact numbers are known to God and allowed by Him according to His own eternal purpose. For “precious” in the sight of the Lord is the death of His godly ones” (Psalm 116:15).

The Sixth Seal:
Physical Disturbances
(6:12-17)

The nature of this scene which John beholds is awesome. It is awesome in its effects upon the universe as judgment, and in its effects upon mankind. Here is a turning point in history, a momentous event unlike any man has ever seen. It disturbs the normal order of the universe which man has taken for granted almost from the beginning of time. As we shall see, John calls this “a great shaking.”

The previous five seal judgments were largely brought about by the activities of man. But such is not the case here. Because of this, some have taken the position that it is only with the sixth seal that we have the wrath of God. Until this point it is merely the wrath of man. Because of this, they have also taken the position that the church will go into the Tribulation and will not be raptured until about midway through the last half of the Tribulation, just before this time of God’s wrath. They believe the church has been promised deliverance from God’s wrath, but since the first three quarters of the Tribulation is not God’s wrath, but man’s, the church will not be raptured until just prior to the sixth seal which alone constitutes the wrath of God (1 Thess. 1:10; 5:9).

But this is untenable for we have seen from chapters 4-5 that all the seals constitute an outpouring of God’s wrath and are unleashed by the Lord Himself. Further, they are all seen as the means or instruments by which He establishes His rule on earth. Finally, just because the first five seals employ human agents, that does not mean this is not part of the outpouring of God’s wrath. The other seals are intermediate instruments of God to execute His judgments of wrath. The only difference in the sixth seal and the first five is the degree and magnitude of His wrath. A good passage to illustrate this fact is Isaiah 10:5-12. Note that in this passage, Assyria is called “the rod of My anger and the staff in whose hands is My indignation” (vs. 5). Assyria was a human agent commissioned by God (vs. 6) to execute His wrath or judgment against Israel for her rebellion. The fact God used a human agency does not remove the fact this was God’s wrath in action.

So the sixth seal is the direct intervention of the Creator upsetting the normal order of His creation. The nature and effect of this judgment is such that it causes all of mankind from kings to slaves to recognize that God the Creator is acting in human history in divine wrath. If the six things that occur here were set off or caused by something which man does, like an atomic explosion, then it could be attributed to man’s foolishness causing universal ecological destruction. It should further be noticed that the magnitude of this is far above what even atomic fission could accomplish. This is an act, a direct intervention of God in history. The passage stresses that men see it as the direct hand and action of God.

When the sixth seal occurs God shakes the universe like a rag doll and all the world will know without a doubt not only that there is a God, but that He is acting catastrophically in divine wrath against man’s rebellion. It is interesting to note that this judgment affects the creation, that which from the beginning of time has spoken of God, an evidence of His being and of His nature, an evidence of His divine essence, but also an evidence that modern man has rejected and attributed to evolution (Rom. 1:19-22).

“And there was a great earthquake” (vs. 12a). Literally the Greek says “and a shaking, a great one came to be.” The Greek word here is seismos from seiw which means “to shake, agitate, cause to quake.” Our word seismology comes from this Greek word. “Great” is megas and means “large, great.” It is used of (a) an extension in space in all directions, as to length, numbers, or size, and (b) figuratively of measure, intensity, quantity, of natural phenomenon (strong, severe, intense), and of rank or importance. This will be the most severe, intense, shaking which the world or universe has ever known—one reaching out in all directions so that the whole universe is shaken like a rag doll. This is not just a great earthquake, but a shaking of the universe, in which even the powers (stars) of the heavens will be shaken (Luke 21:26; Matt. 24:29). This shaking affects sun, moon, stars, atmosphere, and earth, bringing about a tremendous quake all over the earth. The devastation of this is beyond our imagination, though many scientists today are actually trying to evaluate by scientific data how much devastation would occur if a meteor of various sizes were to hit the earth. Some actually think such is inevitable and that if large enough, it will destroy the earth.

“And the sun became black as sackcloth” (vs. 12b). The sun is the most conspicuous of the heavenly bodies and the most important to earth because of its warmth and light. Note its use in Scripture:

(1) To mark the time of day (Mark 1:32; Luke 4:40).

(2) Ecclesiastes speaks of “things under the sun” or life in the real world.

(3) It shows God’s order, permanence, consistency, grace, and faithfulness (Matt. 5:45; Ps. 19:1, 4-6); righteousness, beauty and light (Mal. 4:2; Matt. 13:43).

(4) It shows direction, i.e., east and west (Rev. 7:2; 16:12).

(5) Primarily, it rules the day and separates the light from darkness or night (Gen. 1:14, 16).

(6) In addition, it is for signs and for seasons; an indicator of seasons, and days, and years (Gen. 1:14).

Very important to the sun’s function is the sign aspect. The word sign brings to mind some spectacular display in the sun or moon, something foreign to normal experience. As God designed the sun and moon to be sources of light in the sky to give light and direction to men on earth, so God’s special acts with the sun and moon are designed to illuminate God to man and His actions in history (Joel 2: l0, 31; Matt. 25:24; Acts 2:19-20; Isa. 13:9-l0; Ezek. 32:7; and our passage Rev. 6:12).

All of these passages relate to the Lord’s return. These signs herald the return of Christ and His judgment— the direct intervention of God’s wrath in human history.

“Became black as sackcloth” is literally “as sackcloth of hair.” This was a very rough cloth made of the hair of a black goat and worn in times of mourning and despair. The blackening or darkening of the sun as a sign, speaks of God’s judgment and the withdrawal of His longsuffering. It shows this will truly be a time of great despair for man.

What causes this darkening? We are not told; we can only speculate. Perhaps it is caused by the ash, dust and debris which will fill the sky when the earth begins to quake (vs. 14). This will undoubtedly cause volcanic eruptions which will make Mount St. Helens look like a hiccup by comparison. When there is a large volcanic eruption, the sun becomes darkened by the substances in the air.

“And the whole moon became like blood (vs. 12c). Note the uses for the moon in Scripture: (a) a light for the night (Gen. 1:16); (b) it shows a fixed and consistent order to God’s creation (Jer. 31:35); (c) beauty (Ps. 8.3); (d) permanence and opportunity to know God (Ps. 72:5, 7); and (e) for signs, and for seasons (Gen. 1:14-16). What was true above with the sun in its function as a sign is also true of the moon.

“Became like blood” means the moon will take on a blood red color. As a sign, this speaks of the loss of life and death. How eerie this all will be to look up at night and see a blood red moon. Evidently through the atmospheric changes brought about by the shaking of the earth and the heavens, particles or substances will be in the air which will cause the moon to take on a red cast.

“And the stars of the sky fell to earth vs. 13a).” The word “star” (asthr) is used of any heavenly body seen at night, i.e., stars, planets, asteroids, meteors, etc. These are not stars as we often use the word which are huge and often dwarf the earth in size. These are meteorites or asteroids which are small by comparison to the earth. John compares them to unripe figs falling to earth from a fig tree when shaken by a great wind. However, what John sees is classed in the category of stars, which in Scripture have much the same meaning and significance, though to a much lesser degree, as do the sun and moon. They indicate time by their appearance, direction (used for navigation), order and precision, beauty and grace. Here, because of their size, likened to unripe figs, these are apparently meteorites or perhaps asteroids which are larger. Revelation 8:8 most likely refers to an asteroid and this to meteorites.

In his book, The Earth, The Stars, and The Bible, Paul Steidl says:

In the past the earth has been struck by a number of objects smaller than the Apollo asteroids. The famous Arizona meteorite crater is 4,200 feet across and 600 feet deep, but is estimated to have been caused by a meteorite of only two million tons, or about 300 feet across. The meteorite (or comet) which fell in Siberia in 1908 devastated over 1,000 square miles. The shock was felt as far away as Europe, while trees up to twenty miles from the site were blown over. Yet this body was estimated to be only 200 feet across.¹⁰⁶

With such objects whether meteorites or asteroids, falling like unripe figs on earth, the damage and effects on the minds and hearts of men and on the topography and structure of this planet are astronomical. Thank God the body of Christ will not be here!

“And the sky was split apart like a scroll when it is rolled up” (vs. 14a).

“The sky” is %o ouranos, “the heaven” or “the vault or firmament of heaven,” i.e., the sky and the aerial regions above the earth. Most likely this includes only our atmosphere. Scripture speaks of three heavens (2 Cor. 12:2; Deut, 10:14; Neh. 9:6; Ps. 68:33). There is (a) the first heaven, our atmosphere (Rev 6:14), (b) the second heaven, outer space (Rev. 12:7 perhaps), and (c) the third heaven, the eternal abode of God, the highest heaven (Ps. 68:33; 1 Kings 8:27; 2 Cor. 12:2).

“Was split apart” is the Greek word apocwrizw from apo which means “from,” showing source, separation, departure,” plus cwrizw which means “to separate, divide.” This compound verb means to tear apart, split or separate as when a huge curtain is separated or pulled back to reveal what lies behind it as in a theater. The illustration used in Revelation to express the idea is that of a scroll.

“Like a scroll when it is rolled up.” “Scroll” is the Greek word biblion and means a scroll, book, or roll. The figure is that of a papyrus roll which, when it is first unrolled for reading, splits apart or separates the two roles to reveal the contents on the inside.

Now remember that the great shaking mentioned in verse 12 affects the entire universe at once, The effects mentioned here upon the sun, the moon, the stars, the sky and the earth (the islands and mountains), are apparently not successive occurrences, but occur simultaneously as a part of the great shaking. Zephaniah and Joel both picture the Tribulation as a day of darkness and gloom, of clouds and thick darkness (Zeph. 1:15; Joel 2:2). Revelation 6:14b describes one of the effects of this great agitation of the universe, a tremendous earthquake. This causes volcanic eruptions that will fill the sky with smoke, volcanic ash, dust and rocks which, as mentioned previously, will darken the sun and make the moon blood red. The meteorite showers will also surely add to all of this. Then with the sky black with these particles and clouds and filled with darkness, God will cause the sky to separate and roll back separating the darkness, opening up a window-like effect into heaven.

Apparently this lasts for at least one full revolution of the earth so all the world sees this (vs. 15). But not only this, it appears from verse 16 they are given, through this window, a glimpse of God and the Lamb on the throne.

“And every mountain and island were moved out of their places” (vs. 14b).

“Were moved” is the Greek word kinew which means “to move, set in motion.” The whole earth is set in motion. The earth today has many geological faults, cracks below and in the crust of the earth. Through this worldwide earthquake, these faults will be undoubtedly set in motion causing the mountains and islands to be moved out of their present places.

With verses 15-17 we see who will be affected and their response.

(1) Those affected: Every class of society. No one is exempt. Money or status cannot protect one from these judgments (vs. 15a).

(2) Their actions: Now men not only know that the end is near, but they act like it. There is no buying, selling, or planning for the future while this seal is being poured out. Instead, people hide themselves among the caves and rocks of the earth (vs. 15b).

(3) Their attitude (vs. 16): In every age there have been those who have predicted the end of the world. There have been the dooms dayers (as they are sometimes called) but previously even those who believed it have by-in-large lived as though they didn’t believe it. But not now. Three things characterize their attitude: (a) They want to die. Speaking to the mountains and rocks they cry, “fall on us.” (b) They are struck with terror, perhaps not so much from the physical phenomenon as from the sight of God on the throne. They cry “Hide us from the presence of Him who sits on the throne …” (c) They are, in spite of this, unrepentant even though they know they are facing the day of God’s wrath poured out against sin. Note their words, “who is able to stand?” The idea here is not who can make it through alive, because they want to die. They sense God’s perfect righteousness and know they cannot stand before Him. They must be judged, yet no note of repentance is heard. This shows just how hard the soul of man can become!

The sixth seal is now over on earth and silence in heaven follows for about a half an hour, like the quiet while in the eye of a hurricane. But then suddenly a new wave of judgments will begin to be poured out on the earth, the seven trumpet judgments (8:1f). Chapter seven is parenthetic, it does not carry the chronological sequence forward, but adds some important details regarding the saved of the Tribulation, many of whom are martyred.

The remarkable wonder is that anyone is left alive. But millions survive. After this, it appears from other chapters in Scripture as Revelation 13, 17, 18, and Matthew 24:37f, that man on the whole goes on in pursuit of his rebel like ways, indifferent to God, buying and selling, giving in marriage and worshipping the beast. How soon man forgets! What a telling story this is about man’s condition in sin. I am reminded of Pharaoh in Exodus who continued to harden his heart in spite of the miracles he saw with his own eyes.

88 Everett F. Harrison, The Wycliffe Bible Commentary, New Testament, Chicago: Moody Press, 1962, Electronic Media.

89 Charles Ryrie, Revelation, Moody Press, Chicago, 1968, p. 43.

90 John F. Walvoord, The Revelation of Jesus Christ, Moody Press, Chicago, 1966, p. 124.

91 Charles C. Ryrie, Ryrie Study Bible, Expanded Edition, NASB, Moody Press, Chicago, 1995, p. 2024.

92 Harrison, Electronic Media.

93 Ryrie, Revelation, p. 44.

94 Willard Cantelon, The Day the Dollar Dies, 1973.

95 James P. Warburg, The West In Crisis, Doubleday, 1959, p. 30.

96 Ryrie Study Bible, Expanded Edition, p. 1913.

97 John F. Walvoord, Matthew, Thy Kingdom Come, Moody Press, Chicago, p. 183.

98 Walvoord, The Revelation, p. 129.

99 Donald Grey Barnhouse, Revelation, An Expository Commentary, Zondervan, Grand Rapids, 1971, p. 124. (Barnhouse had in mind Daniel 11:40-45.)

100 Barnhouse, pp. 127-128.

101 Walvoord, p. 129.

102 Ryrie, Revelation, p. 46.

103 Alan Johnson, The Expositor’s Bible Commentary, Vol. 12, Frank E. Gaebelein, General Editor, Zondervan, Grand Rapids, 1981, p. 475.

104 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament, T. & T. Clark, Edinburgh, 1937, p. 32.

105 Some believe NT Greek has pretty much abandoned the rules of classical Greek, and, therefore, the middle voice has very little significance, if any, in the NT. For arguments against this see Daniel B. Wallace, Greek Grammar Beyond the Basics, An Exegetical Syntax of the New Testament, Zondervan, 1996, pp. 420f.

106 Paul Steidl, The Earth, The Stars, and The Bible.

The Author
(1:1-3)

1:1 From Paul,⁵ a slave of God and apostle of Jesus Christ, to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, that God who does not lie promised before the ages began. 1:3 But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.⁶

His Name (vs. 1a), “Paul.”

In keeping with the practice of the day, Paul opens the letter with his own name. “Paul,” a Roman surname, means little and is the name he used in connection with his calling and ministry to the Gentiles. As such, it is used in all of Paul’s epistles. His Hebrew name was “Saul.” He undoubtedly used the name Paul because of his call to go to the Gentiles and because it expressed his attitude about who he was as a recipient of God’s grace (see 1 Cor. 15:10; 1 Tim. 1:12-16).

His Position or Status (vs. 1b), “a slave of God.”

“Slave” is the Greek doulos, often translated merely “servant,” but this is far too mild for this Greek word. It really means a bondservant or slave and refers to one who completely surrenders himself to the will and authority of another. It was used of one who sells himself into slavery to serve another. But we must not think of this as an involuntary slavery to God. As a Jew, but one who now saw himself as redeemed from the slave market of sin through trust in Christ, Paul was thoroughly acquainted with the Old Testament and may have had in mind the Old Testament regulation that governed slaves.

The early men of Israel had in their economic system set forth in the laws of Moses, regulations governing the man who got into debt. He became the property of his creditor, in very fact, his slave. But the slavery had a termination. When the seventh year rolled around, all of these slaves were liberated and could go forth once more as their own masters. Some of them, however, realized certain things about their own lack of ability to maintain themselves in the rugged economy of a cruel world. They remembered that when they had been their own freemen they had not eaten well, but that now, under kind masters, they were well-housed and well-fed. They looked toward their future freedom with some trepidation as they realized that they might soon be, once more, in a life of hunger and cold.

No doubt there were some who sought to escape the bondage of hard taskmasters, but there were others who knew the kindness and love of their master’s heart. The Law provided a way for them to remain as slaves to their kind masters. Such a one could go to his owner and tell him that he desired to remain a slave. He would then be taken to the tabernacle where the priest would lead him to the doorpost and bored a hole in the lobe of his ear with an awl. From that time on he was the slave of his master. Wherever he walked, his ear proclaimed the character of his master.⁷

However, we must not think of this as the loss of freedom, but as an expression that demonstrates true freedom and the capacity to be all that God has created us to be. This is evident here and in other places where the apostle used similar statements.⁸ There is a definite design to the order of these words, “a slave and an apostle.” As Barnhouse aptly put it:

The secret of Paul’s greatness is indicated in the order of these two words. He was first a bondslave, utterly surrendered to the Lord, and then he was a sent one…thus he was willing to follow the Word of God and be not only the bondslave of Jesus Christ but the apostle to the Gentiles.⁹

Obedience to Paul’s calling or commission was an outgrowth of his voluntary submission to the Lordship of the Savior. For instance, three passages in Acts give the account of Paul’s conversion on the Damascus road (Acts 9:1-22; 22:3-16; 26:9-11). In the events that quickly followed his conversion, he is told that he is to be a chosen vessel to take the gospel to the Gentiles, but it is quite evident from these accounts that he not only came to trust in Christ, having seen the risen Lord, but he immediately saw himself as a bondslave of Christ. In Acts 22:10 we are told that the first words out of his mouth were, “Lord, what shall I do.” Then, in recounting the events of his conversion and commission by the Lord Jesus to King Agrippa, Paul said,

26:19 “Therefore, King Agrippa, I was not disobedient to the heavenly vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance (Acts 26:19-20, emphasis mine).

This is a clear illustration that the issue of our ability to be and do what God has called us to by way of our gifts, abilities, and opportunities is related to voluntarily living as bondslaves of God. Our problem is we too often want to call the shots; we want God to approve our choices. Let it be said that true freedom is not the ability to do as we please, but the ability to do as we ought by the grace and enablement of God. “No one ever becomes a successful servant of God until he chooses to make God’s will his own will. Paul’s will was not crushed but he imbibed the will of his Master as his own. Do we profess to be servants of God yet continue to insist on carrying out our own will for our lives?”¹⁰ Do we present our list to God for what we would like to do for life and ministry or for what we think is best for us and then ask Him to seal that with His approval? Living and serving as slaves of God naturally applies to every possible area of life—personal life, family, church, vocation, recreation, leisure, civic responsibilities, ministry, etc. As bondslaves who have been bought by the redemptive work of Christ, we belong to God (1 Cor. 6:19-20; 1 Pet. 1:18-19). This means we are to be totally dependent on the Lord Jesus for both His supply and our calling and responsibilities in the world. This naturally leads to Paul’s next statement.

His Office (vs. 1c), “and apostle of Jesus Christ.”

As believers in Christ, God has “delivered us from the power of darkness and transferred us to the kingdom of the Son He loves, in whom we have redemption, the forgiveness of sins (Col. 1:13-14). We are not, therefore, of this world, but we have been left in this world as ambassadors and representatives of the Lord Jesus (John 17:15-19; 2 Cor. 5:20). For this the Lord Jesus has gifted each of us (1 Pet. 4:10) and as He has gifted us, so He has called. What He has gifted us to do He has called us to do and vice versa. Thus, the apostle immediately identified his calling and the primary place where he was to exercise his service as a bondslave. He is “an apostle of Jesus Christ.” By the designation, “a slave of God,” he pointed to his personal relationship to God, but here he pointed to his official responsibility within the body of Christ according to the will of God (see Rom. 1:1; 1 Cor. 1:1 and 12:4-5).

The term “apostle,” the Greek apostolos, means “a sent one.” It came to be used of a delegate or messenger sent on a mission with authoritative credentials as the personal representative of another. As an illustration, it was used of an admiral of a fleet sent out by the king on special assignment. As used in the New Testament, it had both a broad or general use, much like our term “missionary” or “messenger” (cf. Acts 14:14; Phil. 2:25; 1 Thess. 2:7; and 2 Cor. 8:23), and a more technical or special use as used of the 12 apostles and Paul (Matt. 10:2; Acts 1:2, 26; 2:37; Rom. 1:1; 11:13; 1 Cor. 1:1; 15:7-9; Tit. 1:1; Acts 15:2, 4, 6).

“An apostle of Jesus Christ” marks Paul’s official rank among God’s servants. “And” (de) does not equate but adds an additional fact: “and further.” He is Jesus Christ’s “apostle,” having been called, equipped, and sent forth as his authoritative messenger. “Apostle” is here used in the narrow sense to denote the apostolic office.¹¹

While we do not all have the same gifts (see 1 Cor. 12:29f), in placing every believer into the body of Christ, God has gifted each one with different gifts for the mutual edification of the body of Christ and for the glory of God (1 Cor. 12:4f; 14:12, 26; 10:31). Building on the truth that we are to live as voluntary slaves of God, our need is to discern the gifts and the place of ministry to which the Master has called us and to use our gifts accordingly (see Rom. 12:3ff; 1 Pet. 4:10-11).

His Mission (vs. 1d), “to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness.”

The words “to further” is the NET Bible’s rendering of the preposition kata. Used with the accusative case as here and in three other places in these first four verses, kata may be used of (1) the norm or standard by which something is done, “according to, in accordance with”; (2) of the goal or purpose, “for the purpose of, for, to”; or (3) of reference or respect, “with reference to, with respect to.” Scholars understand this differently with some arguing for number 1 and others for number 2 or 3.¹² Several things suggest that kata is best understood here in the sense of purpose as suggested in the following translations: The NET Bible (“to further the faith”), the NASB (“for the faith of those”), the NRSV (“for the sake of the faith”) and the NIV (“for the faith”). Understanding kata in this sense is in keeping with the ministry and mission of an apostle to preach and teach the gospel (1 Tim. 2:7), to build up the body of Christ, and establish churches sound in the faith (1 Cor. 12:19; Eph. 4:11f; Rom. 14:19; 15:20f; 1 Tim. 1:6, 10; 2 Tim. 1:13; Tit. 1:9; 2:1, 2, 8). It is also in keeping with the need of God’s people to know the truth of the Word. In other words, as an apostle, Paul’s mission was to further or promote the faith of God’s elect and their knowledge of the truth.

Some understand “the faith” here to refer to the body of revealed truth believed by Christians. Kata is thus taken to refer to the norm that governed Paul’s ministry as an apostle. As Wiersbe explains, “Paul’s ministry was governed by the Word of God.”¹³ This is certainly true, but this is probably not the point of the passage. Though “the faith” may commonly refer to the body of revealed truth (1 Tim. 1:19; 3:7; 4:1, 6; 6:10; 2 Tim. 2:18; Jude 3), this is not the probable meaning here for the following reasons. Generally, when “the faith,” refers to the body of revealed truth, pistis, the Greek word for faith, has the article (he pistis), but it is absent here in the Greek text.¹⁴ Second, the fact that “faith” is connected with “God’s chosen ones”¹⁵ along with the immediate addition of “the knowledge of the truth” suggests that it is personal faith that is in view, a faith, however, that is nurtured and developed by a knowledge of the truth. Sound doctrine or the truth is an important focus in all the Pastoral Epistles and Titus is no exception.

In the New Testament, “God’s chosen ones” (or “God’s elect”) consistently refers to those who have responded to God’s call through the gospel message rather than to those whom God intends to select for salvation. In most, if not all cases in the New Testament, “chosen ones” or the “elect” is practically a synonym for believers. The eklektoi are persons who are not only the objects of God’s election, but are in fact those who have already entered into and realized the state of reconciliation.¹⁶ But why does the apostle use the term elect?

The expression embodies a true balance between the divine initiative and the human response. Although surrounded with mystery, the biblical teaching on election is for believers and is intended as a practical truth. It assures faithful, struggling believers that their salvation is all of God from beginning to end.

Christian faith is linked with “knowledge of the truth,” the full apprehension of “truth,” the inner realization of divine reality as revealed in the gospel. Faith is a heart response to the truth of the gospel, but it must also possess the mind. God never intended his people to remain intellectually ignorant of the truth of the gospel.¹⁷

Paul’s mission as an apostle is also the mission and purpose of the church today. Our need is to promote the growth and development of mature faith in God’s chosen ones (a reference to believers) through growth in the knowledge of the truth. Thus, after thanking God for the faith and love of the Colossian Christians, Paul prayed for their continued growth in the knowledge of God’s will which is naturally found in His infallible and inerrant Word, His Truth.

1:9 For this reason we also, from the day we heard, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live worthily of the Lord and please him in all respects (Col. 1:9-10).

If this was the concern for the apostle, should such a concern be any less true for us? Though we are gifted differently and have different functions in the body of Christ, we should all be committed to promoting and supporting the in-depth exposition and application of God’s truth for a growing and doctrinally-sound church. Unfortunately, the sound exposition of God’s Word is often as rare as oxygen at thirty thousand feet.

However, lest one think the apostle was promoting biblical knowledge for the sake of knowing Bible facts alone, the apostle added the very important phase, “that is in keeping with godliness.” For the second time we meet the preposition kata followed by a noun in the accusative case. As mentioned above, it may point to the standard that is to govern something or to the aim or purpose. Again, it is probably best to understand this as pointing us to the aim of God’s truth. We might translate it, “which makes godliness its aim.” The aim of the Word is to promote godliness in God’s people.

“Godliness” is an important concept in this letter, just as it was in 1 Timothy, even though the actual word is used only once. But the repetition of “good works” emphasizes the point (Titus 1:16; 2:7, 14; 3:1, 5, 8, 14). The truth of the Gospel changes a life from ungodliness (Titus 2:12) to holy living.…¹⁸

His Motivation and Confidence (vs. 2), “in hope of eternal life, that God who does not lie promised before the ages began.”

“In” is the preposition epi used with “hope” (elpidi) in the dative case. As such, it points us to the cause or basis on which something rests. But to what does “in hope of eternal life” refer? To Paul’s apostleship and ministry, or to “that is in keeping with godliness,” or to all of the above? Some commentators and translations¹⁹ restrict it to the immediately preceding clause, i.e., to the faith of God’s chosen ones and the knowledge of the truth…, others relate it only to Paul’s apostleship, and some to both Paul’s apostleship and to furthering faith and knowledge. Though, “in the hope of eternal life” immediately follows “faith and knowledge,” all that Paul has said, ultimately all that is said in verse 1, rests on the hope of eternal life. His ministry and apostleship in the interest of the faith of God’s chosen ones and their knowledge of the truth that also promotes godliness rests on the hope of eternal life.²⁰

“Hope” here is not some nebulous wishing for something, just hoping that it will come true. “Hope” is the Greek elpis which refers to a confident expectation and anticipation. It is a confident expectation because it rests on the promise of a God who not only does not lie, but cannot because of His perfect and holy character. Further, “eternal life” is not simply something believers will someday possess, but that which they already possess through trusting in the Savior. John 3:36 promises us that “The one who believes in the Son has (i.e., possesses) eternal life.” Eternal life is a life with eternal ramifications that are not only future, but is to so encompass our daily existence that it becomes a controlling and directing force. It is in this sense that Paul could speak of doing good deeds and of being good stewards of material possessions as a means of laying up heavenly treasure, and by doing so lay hold of “eternal life” or “life that is truly life” (1 Tim. 6:17-19). Our need is to take hold of our eternal life and live in the light of its significance and meaning both for time and eternity.

In discussing the issue of eternal rewards and Christ’s promise to the disciples in Matthew 19:28-29, Lutzer gives this helpful explanation that is pertinent here in relation to living in the light of the eternal life we possess as Christians.

Obviously eternal life is a gift given to those who believe on Christ, but the expression “inherit eternal life” apparently refers to an additional acquisition, something more than simply arriving in heaven. It refers to a richer experience of being appointed by Christ to be in charge of the affairs of the cosmos as a ruler or judge. Salvation is guaranteed to those who accept Christ by faith; rewards are not. Entering heaven is one thing; having a possession there is quite another. One is the result of faith; the other, the reward for faith plus obedience.²¹

The apostle doesn’t want us to miss the significance of eternal life in Christ, so he punctuated the issue with this striking sentence, “which God who does not lie promised before the ages began.” There are two points the apostle makes here: the veracity of God and the eternal nature of His promises. As to the veracity of God, the sentence is very emphatic. Literally, “the without deceit God.” The positive is stressed by using the negative. The adjective used is apseudes, “free from all deceit or falsehood” and so “truthful, trustworthy.” It is used only here and only of God in the New Testament. How awesome: our eternal life rests on the veracity of a God who simply cannot lie. His promises are sure and He is faithful to perform them.

But Paul goes on to show that this eternal life promised was not a last-minute decision that God scrambled to come up with after man’s fall into sin as recorded in Genesis 3. This promise stretches back into eternity past. This means it has the seal and certainty of the eternal wisdom of God.

His Function and Responsibility (vs. 3), “But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.”

It was eternal life that God promised in eternity past, but with verse 3, Paul makes a subtle but important change in the subject of the verb. It was not eternal life that is declared to be made evident, but that God Himself has made His message evident—the message that promises eternal life in the person of His Son. This is now the emphasis.

While salvation was purposed and settled in eternity past with the Lamb being slain from the foundation of the world (Rev. 13:8), the proclamation of this message was made known in God’s own time according to His own purposes (see Gal. 4:4; 1 Tim. 2:6; Tit. 2:11f; 3:4f). In the Old Testament there was the anticipation of this salvation message through the prophets and in the pictures of the tabernacle, priesthood, and sacrifices all of which spoke of Christ (Luke 24:25-27, 44-47), but now, with the coming of Christ and the witness of His life, death, and resurrection (Luke 24:48), the message has not only been made evident by these historical events, but it must now be made known to the world.

With the words, “he has made his message evident through the preaching I was entrusted with according to the command of God our Savior,” the apostle shows us three important truths:

First, God’s method of making His message evident is preaching. “Preaching” is the Greek kerugma, “that which is cried by a herald, a proclamation… In the New Testament…a proclamation, message, preaching (i.e., the substance as distinct from the act which would be expressed by keruxis).”²² In Greek, nouns ending in ma are generally passive in contrast to nouns ending in sis so that the emphasis is on the result of action. Of course, use is the determining factor and the apostle seems to have the activity of announcement or proclamation in view here,²³ but we must not lose sight of the fact that it is the message proclaimed that is all important (for the use of kerugma see 1 Cor. 1:21; 2:4; 2 Tim. 4:17). The message is to be made evident through its proclamation. It’s the issue Paul describes in Romans 10.

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them? 10:15 And how are they to preach unless they are sent? As it is written, “How timely is the arrival of those who proclaim the good news” (Rom. 10:14-15).

Second, Paul viewed this message and its proclamation as a treasure with which he was entrusted. “Entrusted” is the verb pisteuo, “to believe, entrust.” Here, it is in the passive voice meaning “to be entrusted with something” (i.e., the privilege and responsibility to proclaim the message). The concept of proclaiming the message as a trust is a truth the apostle speaks of on several occasions with regard to himself and to Timothy.

• To Timothy he wrote, “O Timothy, protect what has been entrusted to you” (1 Tim. 6:20). The term used here is the noun paratheke, “a deposit entrusted to another.” In the New Testament, it is always used with the verb phylasso, “guard, protect,” and it is always used in connection with our spiritual heritage or the message of the Word of God (see also 2 Tim. 1:14).
• In 2 Timothy 1:12, using the same Greek term, Paul refers to what has been entrusted to him, “…and I am convinced that he is able to protect until that day what has been entrusted to me.”²⁴

Here in Titus, the apostle becomes an example to Titus, to the Cretans, and to us. The message of the Savior is a deposit given to us for safekeeping, but it is not to be hidden in a safe-deposit box, but proclaimed and shared with others.

Third, announcing the message stems from a command of our Savior God that Paul and all believers are to obey. Paul says it is “according to an authoritative command.” For the third time, Paul used kata, only here it refers to the standard or norm which may also become the reason or cause for what is done.²⁵ Paul has in mind the charge given to him after his conversion on the road to Damascus. There he was appointed to take the message of Christ to the Gentile world.

This God given trust to proclaim the message is not a take-it-or-leave-it matter for the Christian; it was not an option for Paul nor is it to be an option for us. The Great Commission to make disciples is a trust given by the Savior to all believers through the disciples. May we not forget that it is according to God’s command, one that has application to all of us.

Significantly, Paul identifies God as “our Savior God.” This designation is one of the marks of the Pastoral Epistles, occurring twice in 1 Timothy and three times in Titus (1 Tim. 1:1; 2:3; Tit. 1:3; 2:10; 3:4; but see also 1 Tim. 4:10 and Jude 25). What an awesome title of God—a Savior God. Does this not stress the very nature and heart of God? He is One who is concerned with man’s salvation—salvation from sin’s penalty, power, and ultimately, from its presence.

The Recipient
(1:4a)

“To Titus, my genuine son in a common faith.”

Though this epistle was ultimately designed for a larger audience, it was written to Titus who, like Timothy, was Paul’s apostolic representative. Both were to carry on the work that Paul would have done had he been there. Though the letter is rather short, Paul’s greeting in verses 1-4 is longer than in most of his letters with the exception of Romans, especially as he has described himself in verses 1-3. Titus, as an associate of Paul, knew all of the above information, but Paul included it for the sake of the Christians at Crete and any others who might read this epistle. As Lenski put it:

…Crete was a new field, and although Paul had just been there and had left Titus there (v. 3), although the people knew him, their knowledge was imperfect, and thus Paul tells them at length who he is. Everything depends on who that man really is for whom Titus is acting in Crete. Here is Paul’s own written statement regarding who he is. Whoever refuses to heed Titus thereby refuses to heed the apostle himself.²⁶

Thus, the preceding information about Paul and instructions that follow are not new to Titus, but Paul so identified himself in verses 1-3 and addressed the letter to Titus as a way to help him in his ministry in Crete with the Cretans.

Though we do not know the time, place, or the circumstances of Titus’ conversion, Paul literally called him “my genuine son according to a common faith.” “According” is again the preposition kata. In this context, it points to the standard or cause. Paul and Titus had a father/son relationship because of their common faith, naturally, a faith in the Lord Jesus Christ. “Common” is koinos and refers to what is held in common with others. By using this term, the apostle reminds us of that which we hold in common with all believers, a personal faith in the Savior which binds us together as a spiritual family regardless of nationality or status or even doctrine as important as that is to the Christian community. All who have trusted in the Lord Jesus stand to one another as brothers and sisters in Christ and in some cases as spiritual fathers and children to one another. It is this common faith that provides the basis for harmony and communion and, in keeping with that, “Titus is to apply these instructions, all of which have only one purpose, namely to aid the concord of the common faith.”²⁷

Evidently, Paul had led Titus to Christ. Titus was Paul’s spiritual child because Paul had been the instrument God had used to bring him to the Savior. “Child” (the Greek teknon), “that which is begotten, born” (cf. Gal. 4:19) and so child of either sex. Where the context suggests, child or son may also suggest a mentor/protg relationship. Teknon was used of a spiritual child in relation to his master, apostle, or teacher (see 1 Tim. 1:2; 2 Tim. 1:2; 1 Cor. 4:14).²⁸

Not only had Paul led Titus to Christ, but he had undoubtedly developed a mentoring relationship with him to further his spiritual growth and service for the Savior. New believers in Christ desperately need good spiritual pediatrics and follow-up that will take them from mere babes in Christ to growing and fruitful believers. This naturally includes being a model to the student or disciple. There is far too much winning and leaving rather than winning, modeling, and training.

The Greeting
(1:4b)

“Grace and peace from God the Father and Christ Jesus our Savior!”

With this characteristic greeting, the apostle not only wishes the blessings of God’s grace and peace on Titus, but he reminds us of their source—from God the Father and Christ Jesus our Savior. As in all his epistolary greetings, this teaches us there can be neither grace nor peace without a personal relationship with God the Father, but that essential to a relationship with God as one’s heavenly Father is a relationship with Christ Jesus because He is the Savior. The pronoun “our” stresses the need of personal faith and points to the common relationship all believers have together. He is our Savior.

Further, Paul never changes the order of these blessings; it is first grace, the unmerited favor of God that is so completely personalized and epitomized in the Christ (see 2:11f), and then peace.²⁹ Peace in all the various ways it is portrayed in the New Testament comes only after one has responded by faith to the grace of God as revealed in Christ.

5 Grk “Paul.” The word “from” is not in the Greek text, but has been supplied by the translators of the NET Bible to indicate the sender of the letter.

6 Unless otherwise noted, New Testament Scripture quotations are from the The NET Bible (New English Translation). Copyright 1998 by Biblical Studies Press, L.L.C.

7 Donald Grey Barnhouse, Man’s Ruin, Romans 1:1-32, God’s Wrath, Romans 2-3:20 (Wm. B. Eerdmans Publishing Company, Grand Rapids, 1952, 1953), Vol. 1, 8-9.

8 The term “slave of God” occurs only here in Paul. He does, however, use “servant of Jesus Christ” (Rom. 1:1; Gal. 1:10; Phil. 1:1).

9 Barnhouse, 13.

10 D. Edmond Hiebert, Titus and Philemon (Moody Press, Chicago, 1957), 17.

11 Frank E. Gaebelein, General Editor, The Expositor’s Bible Commentary, New Testament (Zondervan, Grand Rapids, 1976-1992), 426.

12 D. Edmond Hiebert’s remarks in The Expositor’s Bible Commentary is an illustration of this. “For the faith of God’s elect and the knowledge of the truth” further describes his apostolic office. “For” renders the preposition kata, the first of four occurrences in the salutation (vv. 1 [twice], 3, 4). Its local meaning is “down,” and with the accusative case (so in all four occurrences), it means “down along, according to, in harmony with,” and marks the standard of measurement. By usage it can mean goal or purpose, “for the purpose of, to further,” thus denoting that Paul’s mission was to promote Christian faith and knowledge. This is the view of the above rendering which, however, cannot be given to all four occurrences. The translation “according to” which fits all four of them in the salutation, means that his apostleship is in full accord with the faith and knowledge that God’s elect have received. His apostleship is not regulated by their faith (cf. Gal 1:11-17) but is wholly in accord with it. The Cretan Christians needed to evaluate their faith by that fact (The Expositor’s Bible Commentary, New Testament, 426-427).

13 By referring to “the Word of God,” Wiersbe’s explanation suggests he is taking “the faith of God’s elect” to refer to the body of revealed truth. Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books, 1997), electronic media. This is also the view of The Wycliffe Bible Commentary, New Testament, edited by Everett F. Harrison (Moody Press, Chicago, 1962), electronic media.

14 Since there is no need for the article to be used to make the object of a preposition definite (Dan B. Wallace, Greek Grammar Beyond The Basics [Zondervan Publishing House, Grand Rapids, 1996] 247), it might be argued that the presence of kata with pistis could still refer to “the faith” as the body of revealed truth, but the other points mentioned above argue for a different meaning here.

15 In the clause, “the faith of God’s chosen ones” or “the elect of God” (pistin eklekton theou), “the elect of God “should probably be understood as a possessive genitive, i.e., the faith belonging to the elect.”

16 Hermann Cremer, Biblio-Thological Lexicon of the New Testament Greek (Edinburgh: T. & T. Clark, 1895), 405.

17 The Expositor’s Bible Commentary, 427.

18 Wiersbe, electronic media.

19 The NIV’s translation clearly relates it to faith and knowledge by the translation, “a faith and knowlege resting on the hope of eternal life.”

20 William Hendriksen, A Commentary on I & II Timothy and Titus (The Banner of Truth Trust, London, 1957), 340.

21 Erwin W. Lutzer, Your Eternal Reward (Moody Press, Chicago, 1998), 54.

22 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (T. & T. Clark, 1973), 246.

23 This is evident by the preceding term “his message” (Greek ton logon) followed by the preposition en with kerugma in the dative case pointing to means or agency, a message made evident by preaching or proclamation.

24 What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 1:14; 2:2) argue for the latter sense. The NET Bible (Dallas, TX: Biblical Studies Press) 1998, electronic media.

25 Walter Bauer, F. Wilbur Gingrich, and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1979), electronic media.

26 R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon (Augsburg Publishing House, Minneapolis, 1964), 888.

27 Lenski, 894.

28 Bauer, Gingrich, and Danker, electronic media.

29 For more on Paul’s characteristic greeting of “grace and peace,” see the author’s discussion in verse 1 of the study 1 Thessalonians: A Devotional and Exegetical Commentary and the Addendum in that same study on the nature of grace and peace. See also the study, Grace: Why It’s So Amazing and Awesome. These studies are available on our web site at http://www.bible.org.

The Portrait or
Disposition of the False Teachers
(1:10)

1:10 For there are many rebellious people, idle-talkers, and deceivers, especially those with Jewish connections,

This section is introduced with “for,” which gives the reason why elders with the doctrinal qualifications described in verse 9 are needed. Furthermore, this section elaborates on those “who speak against” or stand opposed to the truth. The presence of false teachers (always a problem for the church in any age and place) requires leaders who have the ability to expound and defend the faith. This also reminds us that exposing false teachers is a task that belongs to the leadership of the church as the shepherds who are to protect the sheep from the wolves who come in sheep’s clothing (Matt. 7:15; Acts 20:28f). Protection against such is done, of course, through sound biblical exposition. Unfortunately today, too often church leaders are too involved with administrative duties and in seeking to keep the flock entertained.

Heresy, of course, involves the teaching of false doctrine, but false teaching always extends itself into the behavior of its adherents. It will always have a negative impact on the lifestyle of those infected “for as a person thinks in his heart, so is he” (Prov. 23:7). As these false teachers stand in opposition to the truth, so they will lead lives that are “detestable, disobedient, and unfit for any good deed” (1:16).

Were these false teachers unsaved? Were they those who had never trusted in Christ as their Savior? Paul does not directly answer that question, but because they are described as rebellious, as deceivers, and as detestable, it is often assumed they are unbelievers, and it may very well be that some were, but not necessarily, at least not all of them. To assume that is to miss the application this passage can have to believers who fall away from grace into some form of legalism and then seek to impose that on the body of Christ. This a problem that the church has faced from the beginning as evidenced in Acts 15, Galatians, Colossians, and Hebrews.

Finally, how are such recognized? What are the clues we should look for? This will be delineated in the portrait that follows.

They are “many”

“For there are many rebellious people.” We are often lulled into sleep because we are so unsuspecting. The apostle firmly tells us that there are “many” who stand opposed to the truth (vss. 9, 14). The problem we face is no small matter for there are numerous opponents to the grace of God in Christ.

They are “rebellious”

“Rebellious” is anupotaktos, “not subject to authority or rule” and so “undisciplined, rebellious.” The ultimate authority for any teacher is the Word of God as represented by the apostolic teaching passed down from the Lord Jesus (cf. John 16:12-16 with Tit. 1:9; 1 Thess. 4:1-2; 2 Thess. 3:6). Here is truly one of the tell-tale signs of a false teacher, namely, a rebellious spirit of independence from the truth of Scripture as the final authority. They often possess a defiant attitude toward the authority of God’s Word or to the authority of God’s servants. As Wiersbe points out, “Beware of teachers who will not put themselves under authority.”⁵⁹ This refusal to submit to God’s Word is even more evident from the next description.

They are “idle talkers”

“Idle or empty talkers” is the Greek mataiologos from mataios, “empty, idle, futile, powerless” and lego, “to speak.” Paul uses a similar word, mataiologia, “idle or empty talk, fruitless discussion” in 1 Timothy 1:6 of the false teachers discussed there. When anyone rejects or stands opposed to the grace message of God’s truth as it is revealed in Christ and as it is found for us in the canon of Scripture, their words will of necessity be without power, just futile discussions that cannot lead to the spiritual deliverance God gives us in Christ. This is why it is so absolutely necessary that we have elder/overseers who hold fast to the faithful message in accord with the apostolic tradition of Scripture. It is this and this alone that has the power to change lives. Their empty talk dealt with (1) fictitious tales or legends added to Old Testament history—tales about Adam, Moses, Elijah, and other Old Testament saints, and with (2) legalistic and ascetic rules that are futile for dealing with the flesh (cf. Col. 2:16-23).

They are “deceivers”

“And deceivers” takes us to the product of their “empty talk.” “Deceivers” is phrenapates, “self-deceiving, a deceiver.” It is from phren, “mind” and apate, “deceit, deceitfulness.” The false teachers are those who craftily (cf. Eph. 4:14) deceive the minds of others as well as themselves (cf. 2 Tim. 3:13). Though they were empty talkers, they were undoubtedly quite articulate and impressive, but what they said was empty because it had no biblical content or substance.

When you “boiled it down,” it was just so much hot air. Furthermore, they excelled in talking, not in doing. They could tell others what to do, but they did not do it themselves. Note especially Titus 1:16. The great tragedy was that they deceived people by their false doctrines. They claimed to be teaching truth, but they were peddlers of error. Because they themselves were deceived by Satan, they deceived others, “teaching things they ought not to teach” (Titus 1:11, NIV)⁶⁰

They are those “with Jewish connections”

“Especially those with Jewish connections” gives us a clue as to the identity and the nature of the false teachers troubling the Cretan churches. This not only points us to one of the sources of the false teaching being promoted, but to its nature as a legal system of works which sought to add something to the grace work of God in Christ. Literally, the text says, “especially those of the circumcision” (peritome). This noun is found 36 times, 31 of which are in Paul’s epistles. It can mean: the right of circumcision itself (John 7:22), the fact of being circumcised (Phil. 3:5), or it may be a synonym for the Jews and even for Jewish Christians because they practiced circumcision as a religious rite (e.g. Acts 10:45; 11:2; Gal. 2:9-13; Tit. 1:10).

The word statistics given above show that the word-group is important chiefly in the Pauline epistles and Acts, where it illustrates the tension between Paul and the circumcision party. In the early Christian communities there was a tension between hoi ek peritomes pistoi, the believers from among the circumcised, i.e. the Jewish Christians (Acts 10:45; cf. Acts 11:2; Rom. 3:30; Gal. 2:12; Col. 4:11; Tit. 1:10), and hoi legomenoi akrobystia, those called uncircumcision, i.e. the Gentile Christians (Eph. 2:11; cf. Acts 11:3; Rom. 4:10; 1 Cor. 7:18). These two groups, associated respectively with Peter and Paul, constantly clashed, because the Jewish Christians insisted that circumcision was necessary for salvation: “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1; cf. Acts 15:5, where circumcision and the keeping of the Law are linked).⁶¹

Paul’s use of the term circumcision to refer to the Jews calls attention to the kind of issues that were at the heart of the false teaching facing the Cretans—some form of Judaistic religious works added to faith in Christ for salvation and or sanctification in addition to Jewish myths which will be discussed below (see Tit. 1:14; 1 Tim. 1:4; 4:7; 2 Tim. 4:4).

What is it that we bring to God when we come to Him for the salvation He offers us in Christ? Only our sin—period!! There is nothing, absolutely nothing else that we can bring to attain salvation in the sense of eternal life or of capacity to be changed. As Lutzer expresses so well:

To the person who says, I want to do something about my broken relationship with God,” grace says, “if you really understood the issues you wouldn’t talk that way. God did something about your broken relationship with Him, and the only thing you can do is to humble yourself and accept it!”

Let me be clear. When you come to Christ, you do not come to give, you come to receive. You do not come to try your best, you come to trust. You do not come just to be helped, but to be rescued. You do not come to be made better (although that does happen), you come to be made alive!

Augustus Toplady had it right:

Nothing in my hands I bring,
Simply to Thy cross I cling;
Naked, come to Thee for dress,
Helpless, look to Thee for grace;
Foul, I to the fountain fly;
Wash me, Savior, or I die!

You do not come to Christ to make a promise; you come to depend on His promise. It is the faithfulness of God and not your own that gives the gift of grace.⁶²

The Practices or
Deeds of the False Teachers
(1:11-12)

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.”

The Must Regarding the False Teachers, “they must be silenced”

“Who must be silenced” points us to the responsibility for both Titus and the elders of any congregation of believers. Just as there is the moral necessity for elders to be men who hold firmly to the faithful message (1:9), so there is the moral necessity for these men to silence the false teachers. “Silenced” is a rare word, epistome, “to bridle” and then metaphorically, “to stop the mouth, to silence.”⁶³ There are at least two responsibilities here: “The offenders must be refused opportunity to spread their teachings in the churches; the term also includes silencing them by a logical refutation of their views, making further dissemination impossible.”⁶⁴

“Because they mislead whole families by teaching for dishonest gain what ought not to be taught” points us the nature of their seductive activity and why they must be silenced. In this we have more clues as to their identity. Here we see the motive, “dishonest gain,” the method “teaching what ought not be taught” (false doctrine), and the multiple result, “they mislead whole families.”

The Motive of the False Teachers, “dishonest gain”

We have a saying or quip in this country that is often used when there is some question about the legitimacy of a particular pursuit or activity because of financial motives. It’s “follow the money!” While money is not the root of all evil, the love of money is. One of the crucial character qualities and a mark of identification for a true shepherd of God’s people is purity of motives not only regarding money (cf. 1 Tim. 3:3; Tit. 1:7 and 1 Pet. 5:2), but for all forms of self-centered agendas—position, power, praise, possessions, etc. (see 1 Thess. 2:1ff). This has always been an evil that has threatened godly leadership whether political or spiritual.

2 “Son of man, prophesy against the shepherds of Israel. Prophesy and say to those shepherds, ‘Thus says the Lord GOD, “Woe, shepherds of Israel who have been feeding themselves! Should not the shepherds feed the flock? 3 “You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep without feeding the flock”’” (Ezek. 34:2-3).

While the shepherds in the above passage refer to the rulers, the principle is the same.

Israel’s leaders did not serve their flock. Their first error was to put their own interests above those of the people (vv. 2-3). Woe to the shepherds of Israel who only take care of themselves! Israel’s kings had added to their wealth at the expense of the common people. They viewed the flock as a source of wealth to be exploited rather than a trust to be protected.⁶⁵

Significantly, Paul not only viewed ministry as a trust from God to be guarded with great care, but exhorted others to follow his example (see 1 Cor. 4:1-2; 9:17; 1 Tim. 1:18; 6:20; 2 Tim. 2:2; Tit. 1:7). Teachers of the Word have a right to be paid a fare wage for their ministry, but they must be careful of their motives (see 1 Cor. 9:4ff; Gal. 6:6; 1 Tim. 5:17-18). The motive must be the glory of God, love for God and loving ministry to people.

The Method of the False Teachers, “teaching what ought not be taught”

Their idle talk was undoubtedly presented under the guise of teachings that were important for the spiritual well being of the various homes or house churches where they sought a following. But their teachings consisted of things that must not be taught, i.e., tales and legalistic rules that were not in accord with the sound teaching of Scripture. They undoubtedly made the claim they were teaching Scripture, but it was way off the mark. It is clearly amazing what some people think they are getting out of the Scripture! They come to the Bible and then spiritualize it, take verses totally out of context, and import their own ideas on the text. In essence, they reject the clear explanations found in the Bible itself of what the truth consists of.

Dr. David Cooper used to say, “When the plain sense of Scripture makes good sense, seek no other sense.” There is no need to find “deeper meanings” to the plain teachings of the Word of God. Such an approach to the Bible enables a “student” to find anything he is looking for!⁶⁶

This reminds us that we must always be like the Bereans who searched the Word daily to see if what was being taught was in accord with the Scripture. Regarding these, Luke wrote: “These Jews were more open-minded than those in Thessalonica; for they eagerly received the message, examining the scriptures carefully every day to see if these things were so. Therefore many of them believed, along with quite a few prominent Greek women and men” (Acts 17:11-12).

False teachers always either misuse the Bible (as taking verses out of context) or add to it (some rule or religious duty done for merit) or take away from it (like denying the sufficiency of Christ).

The Multiple Results of the False Teachers, “they mislead whole families”

Because of the brevity of the statement, it is uncertain whether the term “families” refer to house churches or to some of the families in the church. If it is a reference to house churches, it would refer to the disastrous influence of the false teachers who were given the opportunity to teach (cf. the warning of 2 John 7-11). If the reference is to various families, then it could refer to the effect of the false teaching as it was carried home and into the family circle and promoted by the fathers as the head of the household. The Greek word for “families” is the plural of oikos, “house, household, family.” It often refers to a family which may include the servants. This statement, however, may also refer to the doctrine of these false teachers which was challenging the biblical concepts regarding the household or the family. “To judge by 2:1-10, their teaching may have spawned a disregard for the accepted patterns of behavior in the various social relationships. Either way, the word whole here suggest that the influence of this doctrine was thorough…”⁶⁷ “Mislead” is a rare word, anatrepo, “to overturn, upset, ruin, destroy.” The stress is on the disastrous effects on the families or households.

The Manner of Life of the False Teachers, “always liars, evil beasts, lazy gluttons,”

With the statement, “A certain one of them, in fact, one of their own prophets, said, ‘Cretans are always liars, evil beasts, lazy gluttons,’” the apostle calls on one of Crete’s former and ancient religious teachers to expose their true character and manner of life.

These Cretan false teachers were all the more dangerous because of the known nature of the people on whom they preyed. As evidence, Paul quoted a line from Epimenides (6th-5th century B.C.), who was held in honor on Crete as a poet, prophet, and religious reformer. The NIV rendering, “one of their own prophets,” implies that Crete boasted a number of such prophets, a point not raised by Paul. The original, “A certain one of them, their own prophet,” stresses that the quoted verdict came from one who had intimate knowledge of his own people and was esteemed by them as a “prophet.” Paul was willing to accept this evaluation in order to underline the authority of his own judgment. The quotation establishes the picture without exposing Paul to the charge of being anti-Cretan. It put the Cretans on the horns of a dilemma. They must either admit the truthfulness of his verdict concerning them or deny the charge and brand their own prophet a liar.⁶⁸

In ancient times, “to play the Cretan” meant “to lie” or to Cretanize (kretizein) was “to lie.” In the next verse the apostle will affirm that this statement about the Cretan populace is true, which reminds us of an important truth. Without the saving grace of the Lord Jesus, societies and cultures tend to perpetuate their fallen character. Alexis de Tocqueville (1805-1859), a French traveler, historian, and politician toured America to see what made it tick and, based on his observations, he became convinced that the source of America’s greatness lay in pulpits ablaze with righteousness. “He credited much of America’s remarkable success to its religious nature; it was later called a nation with ‘the soul of a church.’”⁶⁹ Today, we have largely lost that character because we are turning further and further away from the God of the Bible. One of the devastating products of modernity is that the beliefs, ideals and traditions that once inspired, disciplined, and restrained Americans—things that have been central to the character of American democracy—are losing their compelling power to shape or direct our culture as it once did.

Paul’s statement, using one of their own prophets as evidence, was a stinging indictment! Here was a group of people, much as we see in America today, who basically lived for their own appetites. And the adjectives used here are striking. These false teachers were not just “liars,” but “always liars”; not just “beasts,” but “evil beasts”; not just “gluttons,” but “lazy gluttons.” As Wiersbe points out, “They were celebrities, not servants. They ‘lived it up’ at the expense of their followers, and (true to human nature), their followers loved it!”⁷⁰ Is this not a telling picture of what we see happening today and often even in the name of Christianity.

The Reprimand and
Denunciation of the False Teachers
(1:13-16)

Their Reprimand (1:13-14)

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths and commands of people who reject the truth.

“This testimony is true” declares that the prophecy of Epimenides was fulfilled in the attitudes and behavior of the false teachers. Note the correspondence between Paul’s indictment of these who were promoting religious lies, rebellious, idle talkers, deceivers (vs. 10), and the three-part saying by the Cretan prophet: liars, evil beasts, lazy gluttons (vs. 11).

“For this reason,” i.e., because of what they really are, “rebuke them sharply.” “Rebuke” is the verb elencho used in verse 9, “correct those who speak against it.” The emphasis in this word is that of an exposure that convicts and hopefully convinces. But because of the serious nature of false teaching and the character (or the lack thereof) of the false teachers, it is to be done “sharply.” This is apotomos, an adverb meaning “abruptly, curtly,” and hence, “sharply, severely, or rigorously” (cf. 2 Cor. 13:10). It is derived from a verb that meant “to cut off,” which is suggestive. But since the goal is that they may be healthy or sound in the faith, the thrust here is rigorously.⁷¹ This is not to be taken lightly and rigorous steps are to be taken to address the false teachers or those being taken in by their teaching in order to cut off their influence.

Generally, “them” is taken as a direct reference to the false teachers. They would obviously be dealt with whenever they sought to gain a hearing in the church, but it seems clear that the action demanded would also include those church members who were known to be receptive to the claims of the false teachers. Primary reference to the endangered church members seems clear from the contemplated results of the action commanded.⁷²

“That they may be healthy in the faith and not pay attention to Jewish myths and commands of people who reject the truth” points to a twofold purpose, but the second purpose also describes something of the source and nature of the false teaching.

The first purpose (vs. 13) is that they may be healthy in the faith. “The faith” refers to the body of apostolic truth or the body of revealed truth that we now find complete in the Bible. That “they may be healthy” is the same verb used in verse 9, “healthy or sound teaching.” It is used again in 2:1-2. The tense of the verb is a continuous present pointing to the need for constant spiritual health. “Healthy” naturally refers to that which is in accord with God’s revealed Word or the faith that is free from the contaminates and toxic beliefs of the world and false teachers. “Hence, to be ‘sound in the faith’ (Tit. 2:2) means to hold the received apostolic doctrine as normative and binding.”⁷³ Spiritual health is always impaired when anyone seeks to feed their soul on unhealthy or diseased doctrine, regardless of the source. Being sound in the faith is the primary goal and that which becomes the root for changed and godly lives.

The second purpose (vs. 14) points to that which is essential to being healthy or sound in the faith, (1) refusing to pay any attention to Jewish myths and (2) commands of people. “Refusing to pay attention” is in the present tense which calls for this as a continuous pattern if life.

“Jewish myths” were legends or fictitious tales added to Old Testament history—tales about Adam, Moses, Elijah, and other Old Testament saints that were characteristic of the false teachers in Ephesus and Crete. Many of these tales were found in the apocryphal and pseudepigraphical writings of Judaism. For parallels compare 1 Timothy 1:4; 4:7; and 2 Timothy 4:4.

The “commands of people who reject the truth” refer to the various legalistic and ascetic rules that people try to add to the gospel of grace and our liberty in Christ. But let’s remember, these legalistic rules or commands of men are futile for dealing with man’s sin and the flesh (cf. Col. 2:16-23). “These commands were evidently Jewish-Gnostic ritual observances that the false teachers sought to make binding on Christians” (cf. 1 Tim 4:3-6).⁷⁴

But more precisely, what were these commands of men? In some cases they were Old Testament regulations that were no longer valid for the Christian with the coming of Christ, like circumcision or observing the Passover. In other cases they could be New Testament practices like baptism or the Lord’s supper, but presented as a means of salvation or sanctification rather than as pictures and testimonies of the work of Christ and a result of His grace operating within the heart of the believer. But they could also included a host of things that were to be done or not to be done in order to gain God’s favor—things not spelled out in Scripture. Many groups have their lists of do’s and don’ts—especially the don’ts—the nasty nine or the dirty dozen pushed by rigid, grim-faced, exacting, kill-joy legalists.

Let’s also note that the apostle links the fact of the commands to the rejection of the truth. “Who reject the truth” is an attributive participle that describes the kind of people who, rejecting the truth of grace and Christian liberty, seek to force rules and regulations on others for either salvation or sanctification or both. “Reject” is a very picturesque term, apostrepho, “to turn away from” or “turn one’s back on,” and so “to reject, repudiate.” Further, it is in the middle voice which stresses the subject’s personal involvement or participation in the action. As such, this term carries the idea of turning one’s back on the truth which, of course, is the message of grace. Grace is a message that is difficult for man as a whole to accept, but especially for the religious-minded person who thinks in terms of working for salvation or sanctification.⁷⁵

Their Denunciation (1:15-16)

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their mind and conscience are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

In view of the Jewish and perhaps even Gnostic influence and the mention of “commands of people,” these false teachers were assuredly seeking to load the people down (cf. Matt. 23:4; Luke 11:46) with religious and ascetic rules that concerned food or drink, matters of a feast, a new moon, or Sabbath days (Col. 2:16-23; 1 Tim. 4:1-5). As a result, like the Pharisees, they were externalists who, with their excessive concerns over outer circumstance and appearance, sought to conform and judge others on the basis of their own external do’s and don’ts. This was an outgrowth of Pharisaic or Judaistic influence.

…The Pharisees multiplied minute precepts and distinctions to such an extent, upon the pretense of maintaining it intact, that the whole life of Israel was hemmed in and burdened on every side by instructions so numerous and trifling that the law was almost, if not wholly, lost sight of.⁷⁶

“All is pure to those who are pure” is a maxim that shows Paul’s perspective, which, as an apostle of Christ, was that of the Lord Jesus.

There is nothing outside of a person that is able to make him unclean by going into him. Rather, it is what comes out of a person that makes him unclean” (Mark 7:15).

He said, “What comes out of a person makes him unclean. 7:21 For from within, out of the human heart, comes evil ideas, immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and make a person unclean” (Mark 7:20-23).

But the devastating indictment is seen in the next statement, “but to those who are corrupt and unbelieving, nothing is pure, but both their mind and conscience are corrupted.” The real problem was what was on the inside, “both their mind (their thinking, viewpoints, attitudes) and conscience (their standards and norms, their view of what was right and wrong) were corrupted.” “Corrupted” is the perfect tense of miaino, “to stain, defile, pollute.” The perfect tense focuses on an abiding state as a result of past choices. When a person either rejects the truth of salvation by grace as an unbeliever or, because of other forces (pressure from Judaizers or legalists or one’s past background, etc.), seeks to add works into the picture for sanctification or to maintain salvation, their mind or their thinking processes become defiled, polluted. This naturally also impacts the conscience, which influences faith and actions, and it becomes defiled as well.

Paul refers to the conscience six time in the pastorals (1 Tim. 1:5, 19; 3:9; 4:2; 2 Tim. 1:3; Tit. 1:15). But what exactly is the conscience? “Conscience” is suneidesis, “consciousness, be conscious of” or “moral consciousness, conscience, have a conscience about something.” It is, in essence, a court of appeal, the place of our standards and norms, our sense of right and wrong as to doctrine and behavior. It is our place of moral awareness, but it is useless if it is not a good and cleansed conscience. Thus, in 1 Timothy the apostle teaches us that the goal of our instruction (referring to the communication of sound teaching) is love that comes from a pure heart, a good conscience, and a non-hypocritical faith. So what is a good conscience?

“Good” is the Greek agathos. It is used of that which is good in the sense of beneficial in its results and actions (Matt. 7:11; Eph. 4:29; Rom. 8:28); of what is fit, capable, and useful as well as what is morally right or wholesome. A good conscience is first of all one that is morally fit and right, but also fit or capable of functioning properly. It is the opposite of a conscience that has been seared and callused (cf. 1 Tim. 4:2) or defiled by a belief system of dead works (cf. Heb. 9:14). A good conscience, the opposite of one that is defiled or seared, is:

1. A conscience with a biblical set of standards and norms or concepts of right and wrong, one that has been cleansed from dead works (ceremonial rules and human commandments) and ordered according to the grace principles of the Word (cf. Heb. 5:14; 9:14).

2. A conscience that is sensitive and functioning correctly versus a conscience that has been callused or made insensitive either by dead works (touch not, eat not, etc.) or by being ignored (cf. 1 Tim. 4:2).

3. A conscience that is cleared of guilt through keeping short accounts with God, i.e., by the immediate confession of sin, which clears the conscience (cf. Acts 24:16; 1 Tim. 3:9).

4. An active conscience that judges and approves only those thoughts, goals, motives, words, and deeds of the heart which are in harmony with the principles of grace and the great goal of biblical instruction, namely, love, good works or Christ-like service and character.

Thus, Titus 1:15 demonstrates that true purity lies not in observing external rites and regulations, but in the inner purity of a heart that has been cleansed and regenerated through personal trust in the person and work of Christ as a finished and complete provision for our salvation (cf. Heb. 9:13-14). It is this that leads to moral rightness and character of life and the capacity to discern what is truly good and evil (Heb. 5:14). Thus, the heretics’ obsession with external purity grew out of a failure to rest in the sufficiency of the finished work of Christ. By this they cut themselves off from the One who could cleanse and empower them to live the Christ-exchanged life.

With verse 16, Paul gives the clincher and virtually sums up the matter as it related to these false teachers.

Their Profession: “They profess to know God.” The apostle makes this somewhat emphatic by the word order. Literally, “God, they profess to know.” As previously mentioned, this does not mean that the false teachers were necessarily unbelievers. One of the problems facing the church from the beginning was that those who had come to Christ, later sought to add the rules and regulations of Judaism to the message of grace. This was the problem Paul was dealing with in the book of Galatians (cf. 3:1f; 5:1-2, 6, 11; 6:15) and which faced the early church (Acts 10:45; 15:1f, especially note vs. 5).

Thus, to “profess to know God” could mean simply to know Him as Savior (cf. 1 Thess. 1:8), but it could also be a profession to know him in a deeper and more intimate way through observing the rules and regulations they were seeking to impose on others. The Greek term used here for “to know” is oida, which can mean “to be (intimately) acquainted with, to stand in close relation to” (cf. Matt. 26:72, 74; John 7:28).⁷⁷ Though the word ginosko, “to know, recognize, perceive,” is used, this concept is clearly in view in the Savior’s reply to Philip. Jesus was not questioning whether Philip knew Jesus at all or as his Savior. Instead, he was questioning the depth of his knowledge of the Lord.

Things have not changed. We see the same thing today. Some claim a deeper level of experience or knowledge of God because they keep certain taboos or because they speak in tongues, insisting that anyone who wants to be truly spiritual must do the same.

Their Practice: “But with their deeds they deny him.” “Deny” is arneomai, “to refuse, disregard, disown, repudiate.” But denial can manifest itself in various ways. It may mean the opposite of acknowledging something like denying that Jesus is the incarnate Christ (1 John 2:22) or it can apply to the failure of a believer to care for his own, a behavior that is inconsistent with those who are walking in fellowship with the Savior (1 Tim. 5:8).

Generally,… arneomai means to fall back from a previous relationship with him into unfaithfulness. This is the meaning of the denial of Peter (Mk. 14:30, 68, 70). The opposite to this denial is “to hold fast” (Rev. 2:13), or “to be faithful” (2:10). Used absolutely, arneomai can mean to abandon fellowship with the Lord (2 Tim. 2:12).⁷⁸

In other words, the false teacher, if truly saved, has slipped back into works or legalism and has fallen from the grace way of life or the previous grace relationship he had had with the Lord when he first accepted Christ.

When a believer lives in the light, power, and freedom of God’s grace, he or she has the power to deny ungodliness as a part of his or her life (cf. Tit. 2:12). But to turn one’s back on grace will, in some degree, lead to a life that denies Him by deeds that give little or no evidence of fellowship or of a Spirit-empowered walk with God. An important truth of the New Testament is that one of the results of turning our backs on the concept of grace—even as believers—is that it leaves us under the control of the flesh or our life-dominating patterns. This is stressed by Paul in Colossians 2:23 and Galatians 5:1-5. In other words, adding any system of works for salvation or sanctification means the benefits of our new position in Christ are rendered inoperative as long as such a spirit of legalism exists. It amounts to a revision of the gospel which means we have fallen from the grace way of life into the futility of a life lived under the power of the flesh (cf. Gal. 5:1-5 with 16-26).

So how did they deny Him? This is explained in the following words that point to their true condition. Falling from grace into legalism is a horrible thing because of what it does, not only to the person who has so fallen, but because of what it does to God’s glorious message of grace and to others. Thus, in describing their condition, Paul has some very strong words.

Their Condition: “Since they are detestable, disobedient, and unfit for any good deed.” With these words the apostle shows us the true nature of legalism by showing us just how ugly and useless legalism makes a person. This clause describes how the legalists denied God though they professed to know Him intimately and were able to lead other to know Him intimately.

“Detestable” is bdeluktos, “abominable, detestable.” It carries the idea of “disgusting.” It occurs only here in the New Testament though bdelugma, “abomination, detestable,” occurs six times. The apostle used such a strong word to help us see God’s perspective toward teachers who turn away from grace into legalism and who teach other to do the same. They are detestable because they are killers on the loose.

There are killers on the loose today. The problem is that you can’t tell by looking. They don’t wear little buttons that give away their identity, nor do they carry signs warning everybody to stay away. On the contrary, a lot of them carry Bibles and appear to be clean-living, nice-looking, law-abiding citizens. Most of them spend a lot of time in churches, some in places of religious leadership. Many are so respected in the community, their neighbors would never guess they are living next door to killers.

They kill freedom, spontaneity, and creativity; they kill joy as well as productivity. They kill with their words and their pens and their looks. They kill with their attitudes far more often than with their behavior. There is hardly a church or Christian organization or Christian school or missionary group or media ministry where such danger does not lurk. The amazing thing is that they get away with it, day in and day out, without being confronted or exposed. Strangely, the same ministries that would not tolerate heresy for ten minutes will step aside and allow these killers all the space they need to maneuver and manipulate others in the most insidious manner imaginable. Their judgmental spirits remain unjudged. Their bullying tactics continue unchecked. And their narrow-mindedness is either explained away or quickly defended. The bondage that results would be criminal were it not so subtle and wrapped in such spiritual-sounding garb.

This day—this very moment—millions are living their lives in shame, fear, and intimidation who would be free, productive individuals.… They are victimized, existing as if living on death row instead of enjoying the beauty and fresh air of the abundant life Christ modeled and made possible for all of His followers to claim.

That whole package, in a word, is grace. That’s what is being assaulted so continually, so violently…⁷⁹

Such, in unbelievers and believers alike, is truly detestable. No wonder the apostle emphatically states, “For this reason rebuke them sharply that they may be healthy in the faith.”

“Disobedient” is apeithes. The term refers to a disobedience that is the result of a lack of trust or a failure to be persuaded.⁸⁰ Failure to trust or rest in the person and work of Christ as Savior as an unbeliever or to rest in the sufficiency of death and resurrected life as a Christian leads to disobedience to the will of God. In the context, apeithes points to the problem of hypocrisy. They denied Him by their hypocrisy. They preached one thing, but privately did another, As a result, they denied God by not living consistently and in accord with the truth of grace. Amazingly, Peter is an illustration of this.

2:11 But when Cephas came to Antioch, I opposed him to his face, because he had clearly done wrong. 2:12 For until certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this and separated himself because he was afraid of those who belonged to the circumcision party. 2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them by their hypocrisy. 2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force the Gentiles to live like Jews?” (Gal. 2:11-14, emphasis mine)

Ralph Keiper has given an illuminating paraphrase of Paul’s rebuke of Peter:

“Peter, I smell ham on your breath. You forgot your Certs. There was a time when you wouldn’t eat ham as a part of your hope of salvation. Then after you trusted Christ, it didn’t matter if you ate ham. But now when the no-ham eaters have come from Jerusalem you have gone back to your kosher ways. But the smell of ham still lingers on your breath. You are most inconsistent. You are compelling Gentile believers to observe Jewish law which can never justify anyone.… Peter, by returning to the law, you undercut strength for godly living.”⁸¹

“And unfit for any good deed” points us to the fruit, the result of what happens when people turn their backs on the truth of grace and the sufficiency of the finished work of Christ, not only for salvation or eternal life, but for sanctification or the experience of a Christ-exchanged life. “Unfit” is adokimos, “rejected, not standing the test,” and then “unqualified, worthless, unfit.” It is the a negative of dokimos, “approved or accepted” having passed the test. It was “used as a technical term for genuine, current coinage, but also applied to persons enjoying general esteem.” Thus, adokimos was used in some very interesting ways:

This word is used to describe a counterfeit coin which is below standard weight. It is used to describe a cowardly soldier who fails in the testing hour of battle. It is used of a rejected candidate for office, a man whom the citizens regarded as useless and of no value. It is used of a stone which the builders rejected. If a stone had a flaw in it, it was marked with a capital A, for adokimos, and left aside, as being unfit to have any place in the building…⁸²

As previously mentioned, one of the themes of this book is “good works.” One of our purposes in life is usefulness in the service of Christ and in ministry to others. It is only through faith in Christ, however, and through abiding in the sufficiency of His life that we can become fit for good works so that they can pass the test of God’s judgment.

Through the believer’s new life in Christ—as one translated out of darkness into the light of Christ—we stand approved in Christ (cf. Rom. 16:1) and are made fit (qualified) for a share in the inheritance of the saints (cf. Col. 1:12-14). But though qualified for a portion of the inheritance (rewards), we must remain faithful and abide steadfast in our confidence in Christ so that we are living out of the source of His life and sufficiency. The reason is that Christ Himself will pass judgment on our works (dokimazo, “test and approve or disapprove”) at the Judgment Seat (Bema) of Christ where we will receive for the things done in this life (cf. 1 Cor. 3:13; 2 Cor. 5:9-10; Rom. 14:10, 12). Indeed, He is even now the tester of our hearts (cf. 1 Thess. 2:4).⁸³

Conclusion

As is obvious from the reference to Jewish connections (vs. 10) and to Jewish myths and commandments of men in verse (vs. 13), the false teachers were seeking to revise the doctrine of salvation and/or sanctification by adding certain religious works (do’s and don’ts) to the gospel message. And let’s remember that the gospel is not just a message of salvation from sin’s penalty, but one that includes God’s deliverance from sin’s power and reign over our lives. As in Galatians, such was not truly a gospel, but a perversion of the message of grace. These false teachers not only needed strong rebuke that would expose their error, but set forth the truth in such a way that the false teachers, along with those who were listening to their teaching, might become sound or healthy in the faith—the body of apostolic truth as it had been passed down through the apostles including Paul. Without this, they would remain in the disastrous condition described in verse 16, “detestable, disobedient, and unfit for any good deed.”

With this in mind, we might also compare Paul’s statement in Colossians 1:11. There he is speaking of the results of being filled with the knowledge of God’s will in all spiritual wisdom and understanding. In the context of Colossians, this means an understanding of all that the believer possesses in Christ. One of the problems facing the Colossians were false teachers who were teaching that, in addition to faith in Christ, one also needed to observe certain religious and ascetic rules (cf. 2:4, 6-23). Thus, one of the results of such full knowledge is “bearing fruit in every good deed, growing in the knowledge of God, being strengthened with all power according to his glorious might for the display of all patience and steadfastness.” In other words, it is entirely possible to engage in good deeds or religious works, but have them rejected as unfruitful because our works have been produced outside of full confidence in Christ. Unless our works are the product of a life empowered by God’s grace as we rest in the sufficiency and enablement that Christ gives, our works will be adokimos, “rejected, useless” and so “unfruitful,” at least from God’s standards and judgment.

59 Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books,1997), electronic media.

60 Wiersbe, electronic media.

61 H. C. Hahn, New International Dictionary of New Testament Theology (Zondervan, Grand Rapids, 1986), electronic media.

62 Erwin W. Lutzer, How You Can Be Sure That You Will Spend Eternity With God (Moody Press, Chicago, 1996), 45-46.

63 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (T. & T. Clark, Edinburgh, 1973), 174.

64 D. Edmond Hiebert, The Expositor’s Bible Commentary, New Testament, Frank E. Gaebelein, General Editor (Zondervan, Grand Rapids, 1976-1992), electronic media.

65 John F. Walvoord, Roy B. Zuck, editors, The Bible Knowledge Commentary (Victor Books, Wheaton, 1983, 1985), electronic media.

66 Wiersbe, electronic media.

67 Philip H. Towner, 1-2 Timothy & Titus, Grant R. Osborne, series ed., The IVP New Testament Commentary Series (InterVarsity Press, Downers Grove, 1994), 230.

68 Hiebert, electronic media.

69 Charles Colson with Ellen Santili Vaughn, Kingdoms in Conflict (a Copublication of William Morrow / Zondervan Publishing House, Grand Rapids, 1987), 47.

70 Wiersbe, electronic media.

71 Walter Bauer, F. Wilbur Gingrich, and Frederick W Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1979), electronic media.

72 Hiebert, electronic media.

73 D. Müller, New International Dictionary of New Testament Theology (Zondervan, Grand Rapids, 1986), electronic edition, STEP Files, 1999.

74 Hiebert, electronic media.

75 See the author’s study, Grace, Why It’s So Awesome and Amazing on this web site.

76 Merrill F. Unger, The New Unger’s Talking Bible Dictionary, ed., R. K. Harrison, contrib. ed., Howard F. Vos & Cyril J. Barber (Moody Press, Chicago), electronic media.

77 Bauer, Gingrich, and Danker, electronic media.

78 H. G. Link, E. Tiedtke, New International Dictionary of New Testament Theology (Zondervan, Grand Rapids, 1986), electronic edition, STEP Files, 1999.

79 Charles R. Swindoll, The Grace Awakening (Word Publishing, Dallas-London-Vancouver-Melbourne, 1990), 3-4.

80 In all other passages, where apeithes, the noun apeitheia (disobedience) and the vb. apeitheo (be disobedient) occur, the context suggests disobedience to God, mostly in contrast with faith (O. Becker, New International Dictionary of New Testament Theology [Zondervan, Grand Rapids, 1986], electronic edition, STEP Files, 1999.

81 Ralph Keiper, cited in When the Saints Come Storming In by Leslie B. Flynn (Wheaton, IL: Victor Books, a Division of Scripture Press Publications, Inc., 1988), 42.

82 William Barclay, The Letters to Timothy, Titus, and Philemon (The Westminister Press, Philadelphia, First Edition 1956), 281.

83 “Approved” in 1 Thessalonians 2:4 is the perfect tense of dokimazo, “to test for the sake of approval.”

There is no doubt that Titus 2:11-14 and its companion, 3:4-7, are two of the great theological passages of the New Testament. These texts deal with salvation (past, present, and future), with Christology (the person and work of Christ), and Pneumatology (the person and work of the Spirit), but central to their focus is the practical ramifications of this gracious working of God on behalf of all people. In the process of developing the theme of God’s gracious work on our behalf, these two passages set forth the reasons why believers in Christ can and should live a godly Christian life. As to 2:11-14, there are few passages in the New Testament which so beautifully and vividly point us to the transforming power of both the first and second epiphanies (appearances) of Christ as does this passage. In these verses are truths that cry out to be communicated (cf. 2:15) because of their tremendous implications on human life for both now and in the millennial and eternal futures.

But as we examine this passage (2:11-15), we dare not overlook its place and purpose in the message of this epistle. The book of Titus strongly stresses the need of good works in the lives of Christians. In fact, this note is sounded over and over again either by way of terms like “godliness” (two times) “good deeds” or “good works” (four times) or by a list of moral qualities that characterize godly leadership and behavior (three times [cf. 1:1, 6-9, 16; 2:1-10, 14; 3:1-3, 8, 14]). For a book of three short chapters, this is a strong emphasis. Thus, as the title of this section implies, these verses provide the theological foundation, means, and motivation (the “declaration”) for the previous instructions (the “exhortations”) of 1:10-2:10. At the end of the last section, verse 10, the apostle demonstrated his concern that Christians do credit to the teaching of God our Savior before a lost world. With this mention of God our Savior, Paul launched into a declaration of God’s gracious and saving activity which he defined as the appearing of the grace of God that brings salvation for all people, a reference to the first advent of Christ.

When the Son of God became a man, he made visible in a fresh, totally compelling way the grace, kindness, and love of God of which all the Scriptures testify. As Paul writes in 2 Ti 1:9-10, “Grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.”¹²⁴

But what God did for us in the appearing of Christ is not in the least way a matter of cold irrelevant doctrine or theology for Paul went on to show that this appearance of the grace of God has within itself the inherent capacity to instruct us to live self-controlled, upright, and godly lives in this present age.

When David Brainerd, the outstanding missionary to the American Indians, was summarizing his ministry among them and message to them, he said, “I never got away from Jesus and him crucified in my preaching. I found that once these people were gripped by the great evangelical meaning of Christ’s sacrifice on our behalf, I did not have to give them any instructions about changing their behavior.”¹²⁵

Closely linked to this instruction for godly living is another vital element, one found in the future and glorious appearing of the Lord Jesus for His people—the blessed hope. Thus, the glorious appearing of the Lord Jesus with all that this will mean to Christians forms another strong motivation for godliness as we wait or look expectantly for the sure reality of His return. So then, both the first and second appearances of Christ, when properly grasped and focused on, form a strong appeal and motivation for godliness and good works.

Here then is a passage with a strong emphasis on the past, present, and future elements of the salvation God has given us in Christ, but the central thrust is on the impact that a proper grasp of this glorious salvation should have on our present lives in the purpose of God—a people who are God’s very own possession and who are zealous for good works. It is no wonder, as David Brainerd discovered, that the apostle Paul wrote:

2:1 When I came to you, brothers and sisters, I did not come with superior eloquence or wisdom as I proclaimed the testimony of God. 2:2 For I decided to be concerned about nothing among you except Jesus Christ, as one who had been crucified (1 Cor. 2:1-2).

The Manifestation of God’s Grace
(2:11)

2:11 For the grace of God has appeared, bringing salvation to all people.

The Connection With the Preceding: Paul introduces this section (vss. 11-14) with “for,” the Greek gar, a conjunction used to express cause, inference, continuation, or an explanation. Verses 11-14 stand as an explanation for the preceding ethical section (vss. 1-10), but especially verse 10, the appeal to do credit to the teaching of God our Savior in everything. In other words, the fact that God is our Savior and the appeal to transformed living are both based on the historic appearing of the grace of God in Christ.

We might also note that verses 11-14 form a single sentence in the Greek text. Some translations (NET Bible, NIV) have broken these verses down into several sentences because of the length and complexity of this passage. However, the length and interconnectedness of the Greek text does two things. First, it suggests the majestic nature of the truths of these verses. As the apostle thought on the appearance of the grace of God, one thought immediately led to another. Second, this interconnectedness shows a special relationship that exists in the truths stated in these verses that are related to one another to produce the transforming effect of godliness. This will be seen in the exposition that follows.

The Essence of What Has Appeared: The essence or nature of what has appeared is twofold: it is gracious and historic.

First, that which has appeared is defined as “the grace of God.” It may seem strange to speak of grace as appearing, but this is a clear reference to the first coming of Christ in His entire earthly life—birth, ministry, death, resurrection, and ascension into heaven (cf. 2 Tim. 1:10; Tit. 3:4). This declares that Christ is the grace of God personified and the epitome of God’s grace. In giving the Lord Jesus, we have that which man could never accomplish. “Grace” is charis, “unmerited favor, kindness,” and stresses that the salvation spoken of here through Christ is based on the unmerited favor of God; it provides a redemption that is free, one based not on human merit or religious works or moral good deeds, but on the gracious gift of God through faith alone in Christ alone (cf. Rev. 21:6; 22:17; Eph. 2:8-9; Tit. 3:4-5).

Second, the fact that “the grace of God has appeared” points us to the historic past, an objective fact of history, as the source of salvation. “Appeared” is emphatic in that it stands first in the sentence and represents a past historic event or group of events viewed as a single whole.¹²⁶ In Greek, it’s the aorist form epephane of the verb epiphaino, “to show forth, appear.” This word is “… used particularly of divine interposition, especially aid; and of the dawning of light upon darkness.”¹²⁷ Our word epiphany comes from this word.

There is a beauty and energy in the word epiphane, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Malachi 4:2, arises on the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus, this also shines out upon all; and God designs that all mankind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies by the sun that shines in the firmament of heaven.¹²⁸

Thus, the picture is that of Jesus Christ as the Sun of Righteousness breaking forth in human history to penetrate the moral and spiritual darkness of the world. Those who were “the people who sit in darkness have seen a great light; and on those sitting in the region and the shadow of death a light has dawned” (cf. Matt. 4:16). “Men could never have formed an adequate conception of that grace apart from its personal manifestation in Christ, in his incarnation and atonement.”¹²⁹

Bob Woods, in Pulpit Digest, tells the story of a couple who took their son, 11, and daughter, 7, to Carlsbad Caverns. As always, when the tour reached the deepest point in the cavern, the guide turned off all the lights to dramatize how completely dark and silent it is below the earth’s surface. The little girl, suddenly enveloped in utter darkness, was frightened and began to cry. Immediately was heard the voice of her brother: “Don’t cry. Somebody here knows how to turn on the lights.”

In a very real sense, that is the message of Titus 2:11-14. In fact, that is the message of the gospel, the good news of what God has done for man in the person and work of Jesus Christ: Through the manifestation of God’s Son, He has shined forth in the darkness of our sinful and fallen world. Light is available, even when darkness seems overwhelming. The Bible is written against the backdrop of this spiritual darkness that floods the world. This is the root of the ungodliness and moral degeneracy that envelops us and any society that ignores God and seeks to live apart from the light of His revelation to us in the Bible and in Christ.

The Results and Scope of What Has Appeared: The results and scope are seen in the words “bringing salvation to or for all people.”

• The Results: “Salvation” is soterios, “saving, delivering, bringing salvation.”¹³⁰ The basic meaning is that of deliverance and the nature of that deliverance must be determined from the context and/or the usage of the word by the author. In Paul’s writing, the word salvation encompasses more than the gift of eternal life. The salvation brought to us through the Lord Jesus encompasses the past (saved from sin’s penalty), the present (being saved from sin’s power), and the future (ultimate glorification in a resurrection body without the presence of sin). Thus, throughout the New Testament, then, the predominant thought is that the grace of God in Christ has shined forth with the results that God redeems us from sin, empowers us to live the Christian life, governs us as His people, motivates us to a new kind of life, and gives us everlasting comfort and a blessed hope.
• The Scope: This is seen in the phrase, “to or for all people.” There is some debate whether this phrase goes with the verb “appeared,” i.e., “the grace of God has appeared to all people” as in the NIV translation or whether it goes with the term salvation, i.e., “bringing salvation to all people.”

The NIV, however, states that God’s grace that brings salvation has appeared to all men, thus suggesting a universal appearance. The question is whether “to all men” goes with “appeared” (as in the NIV) or with the adjective soterios (“that brings salvation”). Grammatically “to all men” can be taken either way, but the latter makes better sense and correlates with the clear teaching of 1 Timothy 2:4, 6; 4:10. In each case the reference to God as Savior (cf. 1 Tim. 2:3; 4:10; Titus 2:10) prompted Paul to affirm the universal availability of salvation through Christ. To side with the NIV, on the other hand, introduces an idea foreign to the New Testament and to common sense, since the gospel itself has patently not “appeared” to all men (unless “all men” means all kinds of people and not every single person).¹³¹

The word order of the Greek text with Paul’s teaching in other places in the pastoral epistles as just mentioned in the quote above (cf. 1 Tim. 2:4, 6; 4:10), supports our understanding of the text to proclaim the universal scope of salvation for all who would respond to the grace of God in faith. Its saving effect depends on one’s personal response in faith as brought out in the last statement of 1 Timothy 4:10, “who is the Savior of all men, especially of believers.” This truth brings out a two-fold responsibility: (1) to seek to evangelize all men and (2) to stress that the ethical or life-changing truths of the gospel apply equally to all people regardless of their nationality, religious background, social or economic status, or gender.

For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek (Rom. 1:16).

There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus (Gal. 3:28).

The Instruction of God’s Grace
(2:12)

2:12 It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age.

The very essence and scope of this grace salvation brought to us in the appearing of Christ is highly instructive for the Christian life especially as it is seen in this present age. This present age (in contrast to the one to come with the return of Christ) is one that is totally opposed to the very nature, values, and purposes of God, but a grasp of God’s salvation in its past, present, and future aspects, instructs Christians in a different direction with life-changing results.

“Trains” is paideuo, “to bring up, train, educate, discipline.” In the Greek text, “trains” is a feminine participle that modifies the feminine noun grace. It is in the present tense which stresses the ever present work of the training of grace. Paideuo basically means “to train a child” and encompasses all that is involved in the training process—teaching, correction, discipline, and encouragement. Here the grace of God is practically personified in its work to bring believers to spiritual maturity in keeping with the character of God and the very essence of His saving work in Christ.

But how does the appearance of the grace that brings salvation train and correct us? By the very purposes of salvation that are seen in the coming of Christ and His death for sin. The apostle highlights this in verse 14, “He gave himself for us to (literally, “in order to”) set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.” In addition, one should also consider Hebrews 2:14 and 1 John 3:5 and 8.

With the words, “to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age,” we see that this training work of grace has two sides or directions to it, one negative and one positive. Literally, the text says, “training us that, having denied (or by means of denying) ungodliness and worldly desires, we should live self-controlled, upright, and godly lives in this present age.”

The negative side is seen in the words “to reject godless ways and worldly desires.” “Reject” is arneomai, “to deny, say no to, to repudiate or abjure.” In summary, two things are mentioned. The first is “ungodliness.” This is asebeia, “a lack of reverence for God that expresses itself in a complete disregard for God in thought and in actions.” By contrast, a godly person is one whose life revolves around the worship and service of God. Adam Clarke defines this word as:

All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general.¹³²

The second thing to deny is “worldly desires.” “Worldly” is kosmikos from kosmos, “order, world, the universe as an ordered system.” Kosmos is used in the following ways: (1) It is used of the inhabitants of the earth or the mass of mankind as it is arranged in tribes and nations (Acts 17:24-26; John 3:16; 1 Cor. 4:9; 1 John 2:2; 2 Pet. 2:5); (2) It is used of the order or arrangement of the heavens or the earth and all things in it (Acts 17:24-26; 2 Pet. 3:6; John 11:9; 1 Tim. 6:7); (3) But kosmos is especially used in a very specialized way of the vast system or arrangement of human affairs which always stands opposed to the will of God and is controlled by Satan who is called the ruler of this world and the god of this world (age) (John 12:31; 14:30; 16:11; 17:15-17; 2 Cor. 4:4) .

This world system is promoted by Satan and conformed to his ideals, aims, methods and character. It is in opposition to God, to the Word of God, to God’s grace, and the purposes of the Savior. This world system is used by Satan to seduce men from God and to contaminate their lives with Satan’s system and values. Ultimately, the design of this world system is the elimination of dependence and trust in God, His Word, and His grace through the person and work of the Savior. A further design is to nullify, as much as possible, the impact of the church on mankind by contaminating it with this satanic world system.

Thus, kosmikos means “pertaining to this world, of this world” and “worldly desires” refers to desires that are promoted by this satanic world system and are naturally at variance with God and His purposes for us in Christ.

Then, the positive side is seen in the words, “to live self-controlled, upright, and godly lives in the present age.” “Self-controlled” is sophronos, an adverbial form related sophron used in 1:8, 2:2, 5 and sophroneo in 2:6. “Upright” is dikaios, “justly, uprightly, in a just manner.” “Godly” is eusebos, “piously, godly, reverently.” It is just the opposite of the ungodliness expressed and explained above. We should note that in these last three adverbs we have three changed relationships:

1. “Self-controlled” naturally relates to one’s personal life so that we are free under God’s control to overcome life-dominating patterns.

2. “Upright” relates to one’s relationship with others or to our neighbor in fairness, integrity, honesty, and truthfulness.

3. “Godly” naturally pertains to one’s relationship with God in that one’s life is centered on Him as the primary object of worship and on His will and purposes. This forms the foundation and source of motivation and control for the other two relationships.

Paul then adds, “in this present age.” “Age” is aion, “age, epoch, a time span.” By mentioning this present age, the apostle wants us to think in terms of two things: of the nature of this present age as contrary to God’s purposes and the way He wants us to live, and, as the next verse will stress, to think in terms of the temporary nature of this age for a glorious age is coming. Zondervan’s Expository Dictionary of Bible Words has some excellent comments on the term aion.

Often aion indicates an “age,” or “epoch.” Then it focuses our attention on a time span marked by some distinctive or moral characteristics. According to Scripture, the underlying idea of history is that time and events flow in a series of successive ages toward God’s intended culmination (Mt 13:39; 28:20; 1 Co 10:11; Heb 9:26).

… Descriptions of “this” age focus on characteristics of the human societies within which Christians are called to live. “This age” is not only the undetermined period of time between Christ’s first and second comings; it is also the spiritual and psychological state of a humanity that ignores all that God has done in Christ to redeem mankind.

As a spiritual and psychological state, this age is evil (Gal 1:4). Its wise men and its philosophers are blind to God and ignorant of him, for they scornfully reject the crucified Christ (1 Co 1:20-25). The principles by which this age operates are “foolishness in God’s sight” (1 Co 3:19), for lost humanity is blinded by illusions that are sponsored by Satan, the unacknowledged “god of this age” (2 Co 4:4).

The Bible’s exciting news about this present age is that God has invaded it and mankind’s dark territory (Eph 6:12). Jesus has acted to rescue us (Gal 1:4), not by removing us from the world but by calling us to share in a divine transformation. Believers actually taste “the powers of the coming age” (Heb 6:5), for God is at work now to transform us into Jesus’ likeness (2 Co 3:18), and he will do so fully at the resurrection (1 Jn 3:2-3). Our calling is to “live godly lives in this present age” (Tit 2:12), refusing to be “conformed to this world” (aion, Ro 12:2). Instead of conforming, we are to open our lives to God, permitting him to reshape our attitudes and perspective. We thus learn to live by God’s principles rather than by the subtly distorted principles that infuse human society, and we experience God’s blessings now and in the age to come (Mk 10:29-30; Lk 18:30; 1 Ti 6:19).¹³³

This dual emphasis expressed in the negative and the positive emphasis of 2:12 is very much in keeping with Paul’s practical instructions on the Christian life in his other epistles. Compare Romans 6:5-14 (putting to death and bringing to new life); Ephesians 4:22-32 and Colossians 3:8-14 (putting off and putting on); and Galatians 5:16-26 (the works of the flesh versus the fruit of the Spirit). This reminds us that the Christian life never consists of just the negative things we don’t or should not do. Instead, the negative must be replaced with Christ-like character. The goal is the positive replacement of the old manner of life with new Christ-like behavior that is in keeping with the purposes and accomplishments of His death and resurrection (see 2:14).

Based on the spiritual issues involved (the purposes and accomplishments of the death and resurrection of Christ) and the grammar of the text,¹³⁴ Paul is showing us that living godly lives with the kind of character this calls for cannot be done without self-denial or the repudiation of the kind of life-style that is contrary to the character of God and the nature of the salvation He has given us in Christ. Plainly put, we must learn to say no to that which is contrary to a people who are God’s special redeemed possession. By the power of the indwelling Spirit of God or the Spirit-controlled life and the Christian’s new position in Christ, the old life is to be put to death that the new might take its place.

The Expectation of the Blessed Hope
(2:13)

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.

Having mentioned this present and temporary age, the apostle quickly moved to the age to come that will be ushered in with the glorious appearing of the Savior. This is to be another strong motivation to godly living, a fact that is even more obvious in the Greek text. “As we wait” represents the translation of another adverbial participle that is dependent on the previous verb, “that we should live.” We could easily translate it, “we should live … by waiting expectantly for the happy fulfillment of our hope (literally, the blessed hope)…” The participle points us to one of the means by which we are to live in this present age, by living with a view to the return of Christ. Waiting for the blessed hope provides added incentives that enable us to live godly lives in this present age.

The object we are to wait for is described as “the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ” or literally, “the blessed hope and glorious appearing of our great God and Savior, Jesus Christ.”

First, the use of the article ten with “blessed hope” and its absence with “glorious appearing” plus the fact both are connected by “and” (the Greek conjunction kai) shows that the blessed hope and glorious appearing are one and the same event. In Greek grammar, this is what is often referred to as the Granville Sharp rule.¹³⁵ The point is that the blessed hope is the glorious appearing of the Savior.

Second, the Greek text literally reads, “the appearing of the glory.” The question is how should this be understood. Should it be taken as the NET and NIV, “the glorious appearing,” as an attributive genitive explaining the nature of His appearing? Or should it be understood as the RSV and NRSV, “the appearing of the glory” with the glory being the subject manifested, the what. In this view, “of the glory” refers to the product of His appearing, the revealing of God’s glory. In favor of “the glorious appearing” is the fact that the attributive genitive is very common in the New Testament as in “the steward of unrighteousness” meaning “the unrighteous steward” (Luke 16:8) or “the body of sin” meaning “the sinful body” (Rom. 6:6) or “the freedom of the glory” meaning “the glorious freedom” (Rom. 8:21). Further, especially in the pastorals, the concept of “appearing” (whether the verb epiphaino or the noun epiphaneia) is consistently applied to the Lord Jesus Himself either in His first or second coming (see 1 Tim. 6:14; 2 Tim. 1:10; 4:1, 8; Tit. 2:11, 13; 3:4; 2 Thess. 2:8).

Third, His return is called “the blessed hope” because Christ’s return or appearance for the church ushers in a time of great blessing as promised over and over again in Scripture. It is blessed because of all that the Savior’s return will mean to us as believers in Christ. His coming for us means translation (the rapture of the church to meet the Lord in the air), transformation or glorification (glorified resurrection bodies), reunion (meeting loved one and friends who have died in the Lord), examination and remuneration (evaluation for and the giving of rewards for faithful service), and reigning with Christ in the glorious future that follows (1 Thess. 4:13f; 2 Tim. 2:10-13; 1 Cor. 3:12-13; 4:5; 2 Cor. 5:10; Rev. 2:16; 3:21; 5:10).

Fourth, and most important, is the way this verse describes Jesus Christ. He is described as “the great God and Savior, Jesus Christ.” Some have understood that two persons are in view here, the Father (“the great God”) and His Son, (Jesus Christ our Savior) as seen in the translation of the KJV, “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”

Various arguments have been used in an attempt to get around the fact this is a clear affirmation of the deity of Christ, but the same point of grammar (the Granville Sharp rule) that shows “the blessed hope and glorious appearing” are one and the same event applies here as well. That only one article governs the two nouns, God and Savior, shows us only one person is in view, namely, our great God and Savior who is Jesus Christ. This verse is very precise and is a clear example of the grammatical rule discussed in footnote above.¹³⁶ Further, nowhere in the New Testament is the term “appearing” or epiphany, used with reference to God the Father nor is He portrayed as coming with the Lord Jesus at the time of Christ’s return. Towner summarizes some of the arguments in favor of the interpretation that two persons are in view, God the Father (the great God) and Jesus Christ (our Savior):

In favor of the second interpretation: (1) It is unusual, perhaps unprecedented (compare Rom 9:5), for Paul to refer to Christ as “God.” (2) It is argued that in the epiphany passages of the Pastorals there is a tendency to distinguish between God and Christ (1 Tim 6:13-14; 2 Tim 1:9-10). (3) Paul tends to emphasize Christ’s dependence upon God in the pastorals, so that a reference to Christ as God would be out of character.¹³⁷

But Towner quickly adds:

On the whole, grammatical and background considerations recommend the first interpretation. It is best to conclude, therefore, that the blessed hope is the hope in God’s ultimate manifestation of glory in the return of Christ. Paul affirms that Christ is God. The use of epiphany language (“appearance”) in this passage for both events of Christ not only implies the “helping” character of these events but also characterizes the present age between them. What began with Christ, salvation and a new manner of life (vv. 11-12), will be brought to completion only with his return (v. 13). The present age, and life in it, thus takes its meaning from these two reference points. The past reference point is certain, historical; it is the substance of the gospel message. The future reference point is based on the past event, but its time is uncertain, requiring hope and the expectant look.¹³⁸

In the name Jesus we have reference to His humanity and with the name Christ He is identified as the Messiah of the Old Testament. Here is one who is both God and man united together in one person, God incarnate (Isa. 7:14; 9:6; 11:1; Micah 5:2; Luke 1:32; John 1:1, 14, 18; Phil. 2:5f).

In summary, the motivation for good works, so much a theme of the book of Titus, looks both ways—to the past and to the future. We should be motivated to faithful service and good works as we (1) reflect back on what Christ has done for us and why, and (2) as we wait expectantly for His blessed and glorious appearance for us. This glorious coming is one of the prominent themes of the New Testament. Realizing the impact the return of the Savior could have on his audience who were going through trials, James wrote, “You also be patient and strengthen your hearts, for the Lord’s coming is near. Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates!” (Jam. 5:8-9). Likewise, urging his readers to live godly lives by setting their sights on both the Lord’s return and on his past work, Peter wrote,

1:13 Therefore, get your minds ready for action, by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed. 1:14 Like obedient children, do not comply with the evil urges you used to follow in your ignorance, 1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 1:16 for it is written, “You shall be holy, because I am holy.” 1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here in reverence. 1:18 You know that from your empty way of life inherited from your ancestors, you were ransomed—not by perishable things like silver or gold, 1:19 but by precious blood like that of an unblemished and spotless lamb, Christ. 1:20 He was foreknown before the foundation of the world but was manifested in these last times for your sake. 1:21 Through him you now trust in God, who raised him from the dead and gave him glory, so that your faith and hope are in God (1 Pet. 1:13-21).

In 1 John, the apostle John had the same dual emphasis (the past and present work of Christ) as a motivation to a godly life through fellowship with the Lord:

2:28 And now, little children, remain in him, so that whenever he appears we may have confidence and not shrink away from him in shame when he comes back. 2:29 If you know that he is righteous, you also know that everyone who practices righteousness is fathered by him.

3:1 (See what sort of love the Father has given to us: that we should be called God’s children—and indeed we are! For this reason the world does not know us: because it did not know him. 3:2 Dear friends, we are God’s children now, and what we will be has not yet been revealed. But we know that whenever it is revealed we will be like him, because we will see him just as he is. 3:3 And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

3:4 Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness. 3:5 And you know that Jesus was revealed to take away sins, and in him there is no sin.…

3:8 The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil.

The Intention of God’s Redemptive Plan
(2:14)

2:14 He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.

In 1:10, Paul spoke of the teaching of God our Savior and, since salvation depends on the coming of the One promised in the Old Testament, he immediately spoke of the appearing of the grace of God bringing salvation. As we have seen, this is a clear reference to the appearance of Christ on the scene of human history. He then spoke of the blessed hope, the future appearing of Jesus Christ whom he described as the great God and Savior. With this second mention of the title Savior, Paul focuses our attention on that which forms the basis of our hope and the reason we should live godly lives in this present age—the voluntary, sacrificial, substitutionary, redeeming, purifying gift of Himself (a reference to His death) on our behalf.

First, the verb “He gave Himself for us to free us” calls to mind the Lord’s own statement in Mark 10:45 and the statements of Paul and Peter in 1 Timothy 2:6 and 1 Peter 1:18-20 respectively.

For even the Son of Man did not come to be served but to serve, and to give his life a ransom (lutron) for many (Mark 10:45; cf. also Matt. 20:28)

who gave himself as a ransom (antilutron) for all, revealing God’s purpose at his appointed time (1 Tim. 2:6).

You know that from your empty way of life inherited from your ancestors, you were ransomed (lutroo)—not by perishable things like silver or gold, 1:19 but by precious blood like that of an unblemished and spotless lamb, Christ. 1:20 He was foreknown before the foundation of the world but was manifested in these last times for your sake (1 Pet. 1:18-20).

The Greek words for ransom, lutron, antilutron, and lutroo, carry the idea of providing freedom from slavery by paying a price. That price, of course, was the death of Christ when He shed His blood as God’s substitute lamb in our place. This verse, then, points to the death of Christ as an offering or sacrifice for our sin by which He took our penalty, an offering and a penalty that we could never pay ourselves.

Second, the willing or voluntary nature of this sacrifice is stressed in the words, “He gave Himself.” No one forced Jesus to go to the cross. Out of love for the world and in submission to the eternal plan of the Godhead (Acts 2:23), Jesus Christ willingly became a man and went to the cross to die for man’s sin (see Eph. 5:2; Phil. 2:6-8; Heb. 12:2; John 13:1).

Third, the words, “he gave himself for us” means He gave Himself in our place as our substitute. He bore the penalty that was ours to bear. “For” is the preposition huper which, when used with a noun in the genitive, may mean “for the sake of” in the sense of “for the benefit of.” But it may also carry the idea of “instead of” in the sense of “in the place of.” It carries this last meaning in the following passages:

5:15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised… 5:21 God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God (2 Cor. 5:14, 21).

2:20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me (Gal. 2:20).

3:13 Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) (Gal. 3:13).

5:2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God (Eph. 5:2).

Though writing of the use of huper in 2 Corinthians 5:14, Charles Hodge has a comment that is meaningful here. He writes:

In all those passages in which one person is said to die for another or in which the reference is to a sacrifice, the idea of substitution is clearly expressed. The argument does not rest on the force of the preposition, but on the nature of the case. The only way in which the death of the victim benefited the offerer, was by substitution. When, therefore, Christ is said to die as a sacrifice for us, the meaning is, he died in our stead. His death is taken in the place of ours so as to save us from death.¹³⁹

Fourth, with the words, “to (literally, “in order to”) set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good,” the apostle points us to two key purposes of Christ’s death as they pertain to this life in this present age. In doing so, these purposes also show us how the epiphany of Christ in His first advent instructs us toward godly living. For the first century reader living in the culture of that day, this statement brings to mind the picture of being bought out of slavery into freedom by the ransom price paid. Christ’s death not only freed us from the penalty of sin, but from its power and rule over our lives as our task master.

The Savior gave Himself for us with a twofold purpose—one negative and one positive. From the negative standpoint, He died in our place “in order to set us free (to ransom or redeem us) from every kind of lawlessness.” The preposition “from” (apo) suggests a complete or effective removal. “Lawlessness” (anomia) refers to an “active violation of either divine or innate moral principles.” “The apostle John says, ‘Everyone who sins breaks the law; in fact, sin is lawlessness’ (1 Jn 3:4). The seriousness of lawlessness is seen in its association with the virulent outbreak of satanic power destined for history’s end (2 Th 2:3, 7-8).”¹⁴⁰ And though there are many forms of lawlessness seen in man’s defiance of God’s law, the ransom of Christ effectively sets us free from all these many forms when Christians will appropriate their new life in Christ by faith (Gal. 2:20; 5:16ff; Rom. 6:1ff).

But this negative work is the preparation for the ultimate focus of the purpose of Christ’s atoning sacrifice which is primarily positive—“and to purify for himself a people who are truly his, who are eager to do good.” “Purify” (katharizo, “to cleanse, make clean”) calls our attention to the spiritual and moral defilement so evident in man’s lawlessness.

Sin makes us not only guilty but also unclean before a holy God. The blood-wrought cleansing (1 John 1:7) enables men to be restored to fellowship with God as “a people that are his very own.” Since they have been redeemed by his blood (1 Peter 1:18-21), Christ yearns that they voluntarily yield themselves wholly to him. Such a surrender is man’s only reasonable response to divine mercy (Rom 12:1, 2).¹⁴¹

But the ultimate purpose and grace of this purification is that we might become fit to be a people “who are truly His” or “a people for His own possession” (NASB). The Greek word here, periousios, is a very interesting and instructive term. It means “chosen, special; i.e., something that belongs in a special sense to oneself.”¹⁴² Regarding this word, Barclay comments, “It means set apart, reserved for; and it was specially used for that part of the spoils of a battle or a campaign which the king who had conquered set apart specially for himself.”¹⁴³ Through the redemptive work of the Lord Jesus by which He defeated Satan and his kingdom, we become qualified to be the special possession of God as those who have been delivered from the power of darkness and transferred into the inheritance of the saints in light.

1:12 giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 1:14 in whom we have redemption, the forgiveness of sins (Col. 2:12-14).

2:13 And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nonetheless made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross, 2:15 and disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross (Col. 2:13-15).

In the final clause, “who are eager to do good (literally “zealous for good works”),” we see the moral purpose and power of the grace of God in Christ. The Savior has not only delivered us from the penalty of sin and brought us to God as His special people (reconciliation), He has also enabled us to live productively in a fallen world that is characterized by rebellion and self-will. The ultimate goal, as with the nation of Israel (see 2 Sam. 7:23-24), is to bring us into a right and special relationship with God as His very own special people who manifest this relationship by the character of their redeemed lives as a people zealous for good works.

The Obligation of God’s Messenger
(2:15)

2:15 So communicate these things with the sort of exhortation or rebuke that carries full authority.

Literally, the Greek text reads, “speak these things and exhort and rebuke with all authority,” but the above translation of the NET Bible accurately expresses the meaning of the text. The three duties—speak, exhort, and rebuke—describe Titus’ responsibility and that of those who lead and teach in the church, but “with all authority” shows us how they are each to be done. They are to be done in such a way that each carries full authority because they express the will of God as it is contained in the Word of God. For Titus, part of this authority came from his association with Paul, an apostle, but for us, it is found in the nature of the Bible as God’s Word. In other words, the authority is not in the messenger, but in the message of the Word. It is equivalent to “Thus says the Lord.”

“These things” undoubtedly looks back to the whole of chapter two, but especially to verses 11-14 and the doctrinal truth expressed there. For it is this that forms the basis, the means, and the motivation for the good works enjoined throughout this little book. Why? Because without the dynamic of these glorious truths of salvation, the exhortation to good works and godliness becomes an exercise in futility. It is nothing more than man trying to be good by his man-made religion or ascetic good works which are futile to our condition and faithless to God’s provision (see Col. 2:16-23).

A threefold task is set before Titus and Christian teachers in the body of Christ—(1) proclamation or communication, (2) exhortation or encouragement, and (3) rebuke designed to bring conviction. Each of these are present imperatives that command the action called for. Since Titus was undoubtedly, as Paul’s trained representative, already doing this, the use of present tense imperatives means Paul was calling for a continuance of these actions regardless of the opposition he might face. For us today, these are responsibilities that are to characterize the ministries of the leadership of all local churches if they are going to be faithful to the Word.

“Communicate” is laleo, “to speak, say,” but in a context like this one where it is combined with exhortation and rebuke, it becomes synonymous with teaching or communication in general. As Adam Clarke has commented, “These things speak—That is, teach; for lalei, speak, has the same meaning here as didaske, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus.”¹⁴⁴ Some take the next words, exhortation and rebuke, as pointing to two ways or methods to be used in the communication. In the Greek text, however, they are simply connected together as three responsibilities called for as required by the circumstances—“speak and exhort and rebuke with all authority.”

“Exhortation” is parakaleo, “to encourage, exhort, comfort.” It was used in 1:9 where it was translated “give exhortation” and in 2:6 where it was translated “encourage.” As mentioned previously, depending on the context, parakaleo may have a prospective appeal in the sense of calling on others to obey or respond to certain truths or principles, or it may be retrospective in the sense of “be comforted, consoled, encouraged” in view of what has happened according to the need. Christians need both and teachers need to be sensitive to what is needed in any given situation.

“Rebuke” is elencho, which first means “to bring to the light, expose, set forth.” It refers to the process of exposing someone’s sin in order to bring conviction followed by correction or spiritual change.

The eyes of the sinner must be opened to his sin. The mind of the misguided must be led to realize its mistake. The heart of the heedless must be stabbed broad awake. The Christian message is no opiate to send men to sleep; it is no comfortable assurance that everything will be all right. It is rather the blinding light which shows men themselves as they are and God as He is.¹⁴⁵

In the phrase, “with all authority,” “authority” is the Greek epitage, “command, order, injunction.” The idea is with all impressiveness¹⁴⁶ because behind what is said by way of teaching, exhortation, or rebuke is the authority of God’s holy Word—assuming, of course, that the communication of the teacher is based on Scripture and not his own opinions or ideas. This is not a call to act in a domineering way as dictator like a Diotrephes (3 John 1:9) or as one who seeks to lord it over the flock (1 Pet. 5:3), but as servant leaders who, acting on the authority of God’s authoritative Word, seek to impress upon the hearers that these things are not optional like a cafeteria where we pick and choose what we want.

Finally, Paul closes this section with “no one must disregard you.” “Disregard” is periphroneo, from peri, “around” and phroneo, “to think.” Thus, periphroneo meant “to think around someone, to overlook,” and then, “to look down on, disregard, despise.” Coming from the apostle, this remark was intended as much for the Cretans as for Titus. The point is that none of us are to seek to reason or rationalize around the authoritative truth of Scripture and its communication to us.

Obviously, neither Titus nor any Christian leader can control the feelings and actions of others. And in this situation Paul anticipated opposition to his delegate’s authority (1:9-10, 13; 3:10). But for his part Titus was to insist on his authority (and not allow others to ignore him or “go over his head”) and behave in a commendable manner (so that no one would question his suitability to lead). Christian leaders should keep in mind that authority and exemplary behavior are to be inseparable.¹⁴⁷

The truth we must bear in mind, though, is that the authority of the Christian leader or teacher is not in themselves, but in the truth of God’s holy Word. “The minister’s authority rests in the nature of his message; he is not raised above the truth but the truth above him.”¹⁴⁸

124 Expository Dictionary of Bible Words (Zondervan, 1985, 1991), Electronic Edition, STEP Files, 1998.

125 Our Daily Bread, April, 1977.

126 In form, the verb is an aorist indicative which, in this context, looks at the historic fact of the manifestation of God’s grace in Christ. But the action is viewed as a single whole (a constative aorist) though encompassing many events as in the birth, life, death, resurrection, and ascension of Christ. Since this appearance brings salvation, the appearance must refer to the whole of the Savior’s life from His incarnation to His ascension.

127 Cleon L. Rogers Jr. and Cleon L. Rogers III, The New Linguistic and Exegetical Key to the Greek New Testament (Zondervan Publishing House, Grand Rapids, 1998), 510.

128 Adam Clarke, Adam Clarke’s Commentary on the New Testament (Parsons Technology, Inc., 1999), electronic media.

129 D. Edmond Hiebert, The Expositor’s Bible Commentary, New Testament, ed. Frank E. Gaebelein (Zondervan, Grand Rapids, 1976-1992), electronic media.

130 The meaning of “bringing” is added to soterios whenever, as here, it is followed by a word(s) in the dative case. Since “to all people” is in the dative case, it means something like “bringing or providing salvation to all people.”

131 John F. Walvoord, Roy B. Zuck, Editors, The Bible Knowledge Commentary (Victor Books, Wheaton, 1983,1985), electronic media.

132 Adam Clarke, Adam Clarke’s Commentary on the New Testament, electronic media.

133 Expository Dictionary of Bible Words, electronic media.

134 There is a point of Greek grammar here that is interesting and instructive. The main verb in this sentence is “we should live soberly.” “Having denied” is an aorist adverbial participle, which normally precedes the action of the main verb, especially when it is in the present tense as here.

135 “In Greek, when two nouns are connected by kaiv and the article precedes only the first noun, there is a close connection between the two. That connection always indicates at least some sort of unity. At a higher level, it may connote equality. At the highest level it may indicate identity. When the construction meets three specific demands, then the two nouns always refer to the same person. When the construction does not meet these requirements, the nouns may or may not refer to the same person(s)/object(s)” (Daniel B. Wallace, Greek Grammar Beyond the Basics, An Exegetical Syntax of the New Testament, Zondervan, 1996), 272. The three rules necessary for identity are—both nouns are personal, both are singular, and both are common terms, not proper names. While hope and appearing are not personal nouns, appearing is clearly presented here as the blessed hope. In the next clause, “our great God and Savior, Jesus Christ,” all three of the necessary rules apply so that this becomes a clear affirmation by Paul of the deity of Christ.

136 For an in depth discussion of this grammatical rule (the Granville Sharp Rule), see Wallace’s discussion in Greek Grammar Beyond the Basics, pp. 272ff. See also the study note in the NET Bible on the BSF Web site in reference to 2 Peter 1:1 for more discussion on the Granville Sharp rule as it applies to Peter’s statement, “the righteousness of our God and Savior, Jesus Christ.” The same rule is also seen in 2 Peter 1:11, “our Lord and Savior, Jesus Christ.

137 Philip H. Towner, 1-2 Timothy & Titus, series ed., Grant R. Osborne, consulting ed., D. Stuart Briscoe, Haddon Robinson (InterVarsity Press, Downers Grove, 1994), 247.

138 Ibid., 247-248.

139 Quoted from Church Dogmatics, IV, The Doctrine of Reconciliation, Part One (Edinburgh, 1956), 230, by Leon Morris, The Apostolic Preaching of the Cross, 3rd ed. (The Tyndale Press, London, 1965), 63.

140 Expository Dictionary of Bible Words, electronic media.

141 Hiebert, electronic media.

142 Rogers and Rogers, 510.

143 William Barclay, The Letters to Timothy, Titus, and Philemon (The Westminster Press, Philadelphia, 2nd ed., 1960), 295.

144 Clarke, electronic media.

145 Barclay, 295-296.

146 Walter Bauer, Wilbur F. Gingrich, and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, Chicago, 1979), electronic media.

147 Towner, 250-251.

148 Hiebert, electronic media.