Grace Preparing for Glory.

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"For the grace of God that brings salvation has appeared to all men. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ." Titus 2:11-13

The opening "For" looks back to verse 10. In the immediate context the Apostle had exhorted servants to walk amiably and faithfully, so that they "adorned the doctrine of God our Savior in all things." It is deeply important that we should be sound in doctrine, for error acts upon the soul the same as poison does upon the body. Yes, it is very necessary that we be sound in the Faith, for it is dishonoring to God and injurious to ourselves to believe the Devil's lies, for that is what false doctrine is. Then let us not despise doctrinal preaching, for "All Scripture is given by inspiration of God, and is profitable for doctrine" (2 Tim. 3:16).

But there is something else which is equally important as being sound in doctrine, namely, that we adorn it by our conduct. The sounder I am in doctrine, the more loudly I advertise my orthodox views, the more do I bring that doctrine into reproach—if my life is worldly, and my walk carnal. How earnestly we need to pray for Divine enablement that we may "adorn the doctrine in all things." We need the doctrine of Scripture written upon our hearts, molding our character, regulating our ways, influencing our conduct. We "adorn" the doctrine when we "walk in newness of life," when we live each hour as those who must appear before the final judgment. And we are to "adorn the doctrine in all things"—in every sphere we occupy, every relation we sustain, every circle which God's providence brings us into.

The Apostle now enforces what he said in Titus 2:10 by reminding us that "the grace of God that brings salvation has appeared to all men." This is in blessed contrast from the Law, which brings nothing but "condemnation." But the grace of God brings salvation, and that in a twofold way—by what Christ has done for His people, and by what He works in them. "He shall save His people from their sins" (Matt. 1:21)—save from the guilt and penalty of sin, and from the love or power of sin. This grace of God "has appeared"—it has broken forth like the light of the morning after a dark night. It has "appeared" both objectively and subjectively—in the Gospel and in our hearts, "when it pleased God . . . . to reveal His Son in me" (Gal. 1:15, 16); "God, who commanded the light to shine out of darkness, has shined in our hearts" (2 Cor. 4:6).

The grace of God—His loving-kindness, His goodwill, His free favor—hath appeared "to all men." That expression is used in Scripture in two different senses—sometimes it means all without exception, as in "all have sinned and come short of the glory of God." In other passages it signifies allwithout distinction, as it does here—to the bondsmen, as well as the free; to the servant as the master, to the Gentiles as well as to the Jews; to all kinds and conditions of men. But how may I know that the grace of God which brings salvation has appeared to me? A vitally important question is that, one which none who really values the eternal interest of his or her soul, will treat lightly or take for granted. There are many who profess to be "saved" but they give no evidence of it in their lives. Now here is the inspired answer.

"Teaching us that, denying ungodliness and worldly lusts." Divine grace teaches its favored recipients subjectively as well as objectively,effectually as well as theoretically.

Grace in the heart prevents us from abusing grace in the head—it delivers us from making grace the lackey of sin. Where the grace of God brings salvation to the soul, it works effectually. And what is it that grace teaches? Practical holiness. Grace does not eradicate ungodliness and worldly lusts—but it causes us to deny them. And what but "Divine grace" can? Philosophy cannot, nor ethics, nor any form of human education or culture.

But grace does, by the impulsive power of gratitude, by love's desire to please the Savior, by instilling a determination to "walk worthy of the vocation wherewith we are called" (Eph. 4:1).

Alas, many who are glad to hear of the grace which brings salvation, become restless when the preacher presses the truth that God's grace teaches us to DENY. That is a very unpalatable word in this age of self-pleasing and self-indulgence; but turn to Matthew 16:24, "Then said Jesus unto His disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow Me." And again, "Whoever does not bear his cross, and come after Me, cannot be My disciple" (Luke 14:27)—that is the unceasing demand of Christ, and nothing but Divine grace working within—can enable any one to meet it.

Grace teaches NEGATIVELY—it teaches us to renounce evil. Dagon must first be cast down—before the Ark of God can be set up. The leaven must be excluded from our houses—before the Lamb can be fed upon. The old man has to be put off—if the new man is to be put on. Grace teaches a Christian to mortify his members which are upon the earth, "to deny ungodliness and worldly lusts." Grace teaches the believer to resist these evils—by preventing the flesh from ruling over him, and that, by refusing to allow sin to dominate his heart.

"Ungodliness" is failing to give God His due place in our hearts and lives. It is disregarding His precepts and commands. It is having preference for the creature, loving pleasure more than holiness; being unconcerned whether my conduct pleases or displeases the Lord. There are many forms of "ungodliness" besides that of open infidelity and the grosser crimes of wickedness.

We are guilty of "ungodliness" when we are prayerless. We are guilty of "ungodliness" when we look to and lean upon the creature; or when we fail to see God's hand in providence—ascribing our blessings to "luck" or "chance." We are guilty of "ungodliness" when we grumble at the weather.

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