parousia (2 Thess. 2:8).  After Acts 28 he never again uses either of the

words parousia or apokalupsis to define the Second Coming of the Lord, but

takes up and uses the word epiphaneia.  The very distinction of terms is

eloquent.  If the inspired apostle thus indicates a difference by the marked

way he uses the terms, it is for us, if we really believe God's Word, to

acknowledge the difference and approve the things that are more excellent.

Epiphaneia occurs in Paul's epistles after Acts 28 as follows:

'Keep ... until the appearing of our Lord Jesus Christ'

(1 Tim. 6:14).

'The appearing of our Saviour Jesus Christ' (2 Tim. 1:10).

'The Lord Jesus Christ, Who shall judge the quick and the dead at His

appearing and His kingdom' (2 Tim. 4:1).

'Them also that love His appearing' (2 Tim. 4:8).

'The glorious appearing of the great God' (Titus 2:13).

The first reference in 2 Timothy does not relate to the Second Coming,

which leaves us four passages.  This 'appearing' was the object, not only of

the apostle's hope, but also of his love.  He speaks of a crown of

righteousness which shall be given not to himself only, but also to all those

who have loved His appearing.  That this love is most practical, is evident

by reading the verses that follow.  In direct contrast with those who 'have

loved His appearing' is the pitiable example of Demas, who forsook the

apostle -- 'having loved this present age'.

There are some who put the doctrine of the Second Coming aside as

being most impracticable teaching, and likely to breed a company of mere

dreamers.  2 Timothy 4 reveals that this is far from the truth, and Titus 2

is most positive in its teaching concerning the practical value of the hope

of the Church.

Titus 2 gives words of practical instruction to old

and young; men and women.  Servants, or more strictly speaking slaves, are

exhorted to 'adorn the doctrine of God our Saviour in all things', and this

practical exhortation is emphasized by the passage dealing with the hope of

the church:

'For the grace of God that bringeth salvation hath 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

Saviour Jesus Christ; 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 2:11-14).

The gist of this passage appears to be that the grace

of God not only saves, but teaches us how to live subsequently, and that new

life is expressed negatively by the denial of worldly lusts, and positively

by righteousness, which, in its turn, is further expanded by placing in

contrast 'this present world' and 'the glorious appearing', as in 2 Timothy

4:8 -10.

The simple sentence shorn of all explanatory matter is -- 'the grace of

God teaches us that we should live looking'.  This is in marked contrast with

2 Timothy 4 where Demas 'loved this present age'.  Here we are taught how to

live 'in this present age'.  Demas is contrasted with those who 'love His