this hope is realized, but the immediate present `in this present world'

(Titus 2:12).  It will be remembered that Demas `loved this present world'

and at the same time and as a consequence, his defection is put in contrast

with those who `love His appearing'.  In both 2 Timothy 4:10 and in Titus

2:12 the Greek reads `the now age' (ton nun aiona and to nun aioni

respectively) and Galatians 1:4 tells us that when the Saviour `gave Himself

for our sins' it was that `He might deliver us from this present evil world

or age'.  Thus are interlinked the work of the cross, the glory that shall

follow and the manner of life that is called our `reasonable service' that

should intervene.

We have already given our reasons for adopting this translation `our

great God and Saviour Jesus Christ' and so we pass on to consider `the

glorious appearing' of this Saviour.  The R.V. reads `and appearing of the

glory', a translation endorsed by such widely different translators as Dean

Alford and J. N. Darby.  The Greek reads epiphaneian tes doxes, and if we

translate these words as in the A.V. `the glorious appearing' we assume a

figure of speech, call it a Hebraism, making the noun `glory' have the

qualifying power of an adjective.  Every student knows that such a figure is

common and that the translation of the A.V. is possible.  But there are other

considerations.  James 1:17 reads `the Father of lights', but as Webster and

Wilkinson say in their commentary, `no one has ever proposed to render tou

patros ton photon `the enlightened Father'!  In like manner we translate `the

Lord of glory' in James 2:1 and so we may translate Titus 2:13 `the appearing

of the glory'.  We are certainly looking for and loving `His appearing', but

we are at the same time most intimately concerned with the glory that will be

manifested when our `blessed Hope' is realized.

`When Christ, Who is our life, shall appear (or be manifested), then

shall ye also appear (or be manifested) with Him In Glory' (Col. 3:4).

In the opening salutation of 1 Timothy, the Lord Jesus Christ is called

`our hope'.  In the opening salutation of 2 Timothy the apostle stresses the

promise of `life', thereby expressing what he has likewise expressed in

Colossians 3:3,4, and Titus 2:13 associates `hope', `life' and `glory' at His

`appearing'.  Christ in or among you, is `the hope of glory' now, you with

Christ `in glory' is the realization of this hope (Col. 1:27; 3:4).  The

Great God, whose glory irradiates the future, and is central to our hope, is

also our Saviour, and as our Saviour our Redeemer, for salvation would be

unnecessary were there no sin or death.

`Who gave Himself for us, that He might redeem us from all iniquity,

and purify unto Himself a peculiar people, zealous of good works'

(Titus 2:14).

Two related, yet distinct consequences are here linked with the one

great fact `He gave Himself'.  They move in two different directions, one

leads away from, the other leads unto, `from iniquity' and `unto Himself'.

They are the consequences of two phases of His great offering, that He might

`redeem' and that He might `purify'.  Let us in true reverence ponder these

pregnant words.

First, the basis of it all `He gave Himself'.  While it is most

blessedly true that God so loved the world that He gave His only begotten

Son, it is the very essence of truth that the Son gave Himself.  This He

makes clear in John 10.