`For there hath appeared the grace of God bringing salvation to all

To justify this translation would involve a somewhat tedious

grammatical disquisition which would not be profitable to many.  What seems

fairly certain is that salvation must be construed with all men.  Some

manuscripts have the article `the' before the word `salvation' as though the

writer wished to make it clear that salvation was to be looked on as a

predicate of `appeared', but linked with `teaching' that follows.  However,

whichever way the words are construed, the teaching of the apostle is that

salvation is by grace, and that grace not only saves, but teaches.  The usual

word translated `to teach' is didasko, which is allied with didaskalia

`doctrine', and no one can read Paul's epistles, and especially these three

Pastoral Epistles, and not be aware of the grave importance the apostle has

placed on `teaching sound doctrine'.  However, he recognized very clearly

that all teaching could not be ranged under the word didasko, and so we have

catechising (katecheo) in 1 Corinthians 14:19 and Galatians 6:6, and making

disciples of (matheteuo), as in Acts 14:21.  Neither of these words is

employed in Titus 2:12, but paideuo is the verb selected.  The noun forms are

paidion `a young child'; paidarion `lad'; pais `child or servant'; paidiske

`a maiden'.  From this connection with children comes the idea of teaching,

training and discipline.  The paidagogos or pedagogue is translated either

`instructor' or `schoolmaster', paideia, paideutes and paideuo being

translated `nurture', `instruction', `chastening', `correct', `being learned'

and `teaching'.  That this `learning' was associated with severity can be

gathered in 1 Timothy 1:20, as it may be demonstrated by the twelve places

where chastisement is in view, and the five occurrences of the verb paio four

times rendered `smite' and once `strike'.

Grace, while tender and full of pity for the erring and ignorant, is no

encourager of a weak and spineless faith, and chastises where necessary, that

the fruits of grace may grow from the root of love.  Let us, therefore,

revise the translation of Titus 2:11 thus `for the grace of God that bringeth

salvation ... disciplines and trains us', for we cannot limit the word

paideuo to `teaching' in the didactic sense.  The somewhat severe aspect of

this training is immediately apparent, for `denying ungodliness and worldly

lusts' will call for the exercise of Spartan qualities that grace in its

disciplinary aspect alone provides.  This is the last of seven occurrences of

arneomai `deny' in Paul's epistles.  The apostle seems to have had this

subject of denial very much in mind when writing these Pastoral epistles for

he does not use it elsewhere.  He who does not provide for his own and

specially for those of his own house has `denied the faith, and is worse than

an infidel' (1 Tim. 5:8).

If the believer has died with Christ, he will also live with Him.

About this, there can be no doubt or fear.  But while life is assured, the

question of the added crown is not so disposed of, `if we suffer, we shall

also reign with Him; if we deny Him, He also will deny us' (2 Tim. 2:11,12).

This uncertainty both regarding the perseverance of the saints and the

attaining of the crown, does not and cannot alter the basic fact of

`If we believe not, yet He abideth faithful: He cannot deny Himself' (2

Tim. 2:13).

Writing to Titus, Paul speaks of those who `profess that they know God,

but in works they deny Him' (Titus 1:16), and so leads on to the last