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2:11; 3:4) even as Peter does in 1 Peter 3:1,5. Again, this word hupotasso
is translated `be obedient' or `be subject' in Titus 2:5,9 and 3:1. The
underlying idea is not subservience, but the acceptance of the Divine order,
each one readily and gladly taking the place assigned.
The fact that both Paul (1 Cor. 16:16; Eph. 5:21), and Peter (1 Pet.
5:5) urge all to be subject or to submit one to another, makes it evident
that subservience cannot be intended. Tagma `every man in his own order' (1
Cor. 15:23), taxis `after the order of Melchisedec' (Heb. 5:6), have no
element of subservience in them, but orderly arrangement. When, therefore,
the apostle urged the believer to adorn the doctrine of God our Saviour in
all things, he spoke of something that was `fitting', that `harmonized', that
was `becoming'. He then proceeds to direct the believer to the source and
inspiration of all such adornment. This he reveals, is the grace of God, and
not to be divorced from that same grace that brought salvation at the
beginning. This grace not only saves, it teaches; it not only gives life, it
teaches to live. Let us therefore address ourselves to the passage that
contains this wonderful expansion of the exhortation to `adorn' the doctrine
of God our Saviour in all things. In this section we have the fullest of the
`Saviour' titles of our Lord, set forth:
`The great God and our Saviour Jesus Christ' (Titus 2:13).
The R.V. alters to:
`Our great God and Saviour Jesus Christ',
which translation we have discussed on page 209.
Before we investigate the process that starts with the grace that
brings salvation and closes with the appearing of the Saviour in glory, the
word that occurs twice here, namely `appear' and in its different forms many
times
in other epistles, seems to demand some special consideration. Let us turn
our attention therefore to the Greek word epiphaneia, recognizable in its
English form `epiphany' and to the varied grammatical forms that are used.
The root from which these words spring is phao `to shine' which does not
occur in the New Testament. The verb phaino occurs thirty -one times in the
New Testament and is translated `shine', `appear', `be seen', `seem' and
`think', the usage ranging from the visible appearance of a star `what time
the star appeared' (Matt. 2:7), to ostentation or deceptive appearance `that
they may appear unto men to fast' (Matt. 6:16; 23:27), and to the appearing
of the sign of the Son of Man in heaven (Matt. 24:30).
Phaneros, this form of the word, is translated `manifest' nine times,
as for example Luke 8:17, where in the same verse the same word when repeated
is translated `abroad'. Elsewhere it is rendered `openly' (Matt. 6:4) as
opposed
to being in secret, `to make known', `outward' and `outwardly' (Rom. 2:28).
Phaneros (the long `o' here) is translated `openly' (Mark 1:45; John 7:10),
and `evidently' (Acts 10:3). Phanerosis occurs but twice as `manifestation'
(1 Cor. 12:7; 2 Cor. 4:2), the latter passage placing the idea of
manifestation over against `hidden things of dishonesty ... craftiness ...
deceitfully'. Phaneroo occurs forty -nine times. This verb is used for
visibly appearing `He appeared unto the eleven' (Mark 16:14); `The third time
that Jesus showed Himself to His disciples, after that He was risen from the
dead' (John 21:14). The implicit character of light is declared to be