The grace of God the true ground of all sanctification.
The apostle now sets forth the real foundation on which this exhortation to practical duty on the part of servants, and, indeed, of people of every age and sex, is based.
I. THE GRACE OF GOD. "For the grace of God that bringeth salvation to all men hath appeared."
1. This grace is from God, as its eternal Fountain, from which it flows to men.
2. The nature of this grace.
(a) The gift is worthy, for it is his own Son.
(b) The end is worthy, for it is his own glory and man's salvation.
(c) The instrumental condition is worthy, for it is faith.
3. The scope of this grace. "That bringeth salvation to all men."
(a) This does not imply that all men will eventually be saved, for Scripture expressly asserts the very contrary.
(b) The connection of the passage explains the universality of the reference: "Servants, be obedient to your masters, that you may adorn the doctrine of God your Savior; for his grace is for slave and master alike." There is no respect of persons with him.
(c) It signifies that grace is the only means by which salvation is possible for the race of man.
4. The manifestation of grace.
II. THE EFFECTS OF THE GRACE OF GOD. "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world."
1. This grace first manifests itself by teaching, just as the first thing in creation was light. It must begin with teaching, and the Spirit of God is given "to teach us all things" (John 14:26). The original word implies the idea of a disciplining process, effected by the grace of God to correct the inherent naughtiness of the heart.
2. The grace of God works toward the rejection of evil, for it teaches us "to deny ungodliness and worldly lusts."
(a) Ungodliness includes impiety, blasphemy, and infidelity.
(b) It includes all living without relation to God, whether we are blasphemers or not. Thus a man may be ungodly who seeks his own pleasure, or distinction, or happiness in the world.
(c) It implies the deeper enmity of the heart to God (Romans 8:7).
(a) sensual lusts (2 Timothy 2:22);
(b) the inordinate desire of worldly things, which may be lawful in themselves.
3. The grace of God produces certain positive effects. "We should live soberly, righteously, and godly in this present world."
(a) In keeping a fair balance of judgment intellectually;
(b) In keeping a due mastery over our passions—"a sobriety in speech, in behavior, in apparel, in eating and drinking, in recreations, and in the enjoyment of lawful satisfactions."
III. THE SPHERE IN WHICH THIS GRACE OF GOD PRODUCES ITS EXTENSIVE AND INTENSIVE EFFECTS. "In this present world."
1. True piety does not disregard or despise the duties of common life.
2. It is in a hostile world this grace is to operate with such purifying results. It is called "this wicked world" (Galatians 1:4); for the devil is its god, and sin is its prevailing character.
3. It is a world that cannot be overcome but by faith. (1 John 4:4, 1 John 4:5.)
4. It is a transitory world, in contrast with the world to come, of which the apostle immediately speaks.
IV. THE ATTITUDE OF THE BELIEVER IN RELATION TO THE FUTURE GLORY. "Looking for the blessed hope and manifestation of our great God and Savior Jesus Christ." This attitude of blessed expectation tells powerfully upon the life of grace. The believer's position is that of waiting for and looking unto the coming of the Lord. The patriarchs waited for his first coming; we wait for his second coming.
1. The believes waiting attitude is lit up by a blessed hope.
2. The believer's waiting attitude has respect to the manifestation of the Lord's glory. This is connected with his second coming. It is the glory of "our great God and Savior Jesus Christ," and not of the Father, because: