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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
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" (I Tim. 6: 14).
"The appearing of our Saviour Jesus Christ" (II Tim. 1: 10).
"The Lord Jesus Christ, Who shall judge the quick and the dead at His appearing and
His kingdom" (II Tim. iv.1).
"Them also that love His appearing" (II Tim. 4: 8).
"The glorious appearing of the great God" (Titus 2: 13).
The first reference in II 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 love His appearing. That this is a most practical
thing is evident by reading the verses that follow. In direct contrast with those who "love
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. II Tim. 4:
reveals that this is far from being 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
II Tim. 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 II Tim. 4:, where Demas
"loved this present age": here, we are taught how to live "in this present age". There
Demas is contrasted with those who "love His appearing"; here the true life in this