For the grace of God our Saviour hath appeared to all men;

“For Paul has also shown us that there are these two comings, in his epistle to Titus where he says, "The grace of God our Savior has appeared unto 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 Savior Jesus Christ." You note how he acknowledges with thanksgiving the first coming and that we look for a second.… So our Lord Jesus Christ comes from heaven and comes with glory at the last day to bring this world to its close.”

“Who does not know that the deceit of demons filled every corner of the world and held sway over human life by the madness of idolatry? Who does not realize that every people on earth was accustomed to worship demons under the form of idols, by sacrificing living victims and making foul offerings on their altars? But as the apostle says, from the moment that God's saving grace appeared among men and dwelt in human nature, all this vanished into nothing, like smoke.”

“You hear that the prophets foretold and predicted that men will no longer be bound to come from all over the earth to offer sacrifice in one city or in one place but that each one will sit in his own home and pay service and honor to God. What time other than the present could you mention as fulfilling these prophecies? At any rate listen to how the Gospels and the apostle Paul agree with Zephaniah. The prophet said: "The Lord shall appear"; Paul said: "The grace of God has appeared for the salvation of all people." Zephaniah said: "To all nations"; Paul said: "To all people." Zephaniah said: "He will make their gods waste away"; Paul said: "training us to renounce irreligion and worldly passions and to live sober, upright and godly lives in this world."”

“It is, therefore, with an unmistakable tenderness that so great a wealth of divine goodness has been poured out on us, dearly beloved. Not only has the usefulness of foregoing examples served for calling us to eternity, but the Truth himself has even "appeared" in a visible body. We ought, then, to celebrate this day of the Lord's birth with no listless and worldly joy.”

“Above, the Apostle instructed Titus how he should teach slaves and free men, and he concluded, as it were, with a reason, namely that the doctrine of Christ might be adorned; here, assigning the full reason for what was said, he explains what he said by way of good conduct. And first he sets forth the grace and teaching of Christ; second he leads him to the preaching of grace, at the place "these things speak." Again, first he sets forth the appearing of grace; second its instruction, at "instructing us"; third its operation, at "who gave." Now it must be known that grace implies mercy, because grace concerns that which is given freely, and what is given as a grace is given mercifully. But mercy was always in God, yet formerly it lay hidden with regard to men. Ps. 35:6: "Lord, your mercy is in heaven." For before Christ, all, however just they were, were under condemnation, but when Christ the Son of God assumed flesh, grace appeared. 1 Tim. 3:16: "And manifestly great is the mystery of piety, which was manifested in the flesh." Ps. 79:2: "You who sit upon the Cherubim, show yourself." But the more powerful someone is, the more his grace is desired. Hence the grace of God is to be desired; and this is what he says: "the grace of God." And this for the sake of saving, hence he says "and of our Savior." Is. 51:8: "But my salvation shall be forever." But this grace is not set forth to one people only, the Jews, as formerly, but to all men. Is. 40:5: "All flesh shall see together that the mouth of the Lord has spoken." Is. 52:10: "And all the ends of the earth shall see the salvation of our God." 1 Tim. 2:4: "He wills all men to be saved." And it can be said that at the nativity of Christ this grace appeared in two ways. In one way, and first, because through the greatest grace of God he was given to us. Hence, although his conception is the operation of the whole Trinity, it is nevertheless attributed especially to the Holy Spirit, who is the principle of graces. And this grace appeared to all men, and especially to the man Christ. Jn. 1:14: "full of grace and truth." From this grace, secondly, the instruction of the human race followed; because before Christ the world was in ignorance and heresy. Is. 9:2: "The people who walked in darkness have seen a great light." Hence he says "instructing us," namely as a man instructs a son. Now he has instructed us concerning two things, because two things are necessary for man, namely good work and right intention. First he shows how Christ instructed us concerning the first; second, concerning the second, at "awaiting." He says therefore: "that denying ungodliness and worldly desires." It should be noted that he says "ungodliness and worldly desires," because all sins either consist in those things which are directly against God, which are called sins of ungodliness. For piety, properly speaking, is that according to which we honor our parents and our fatherland. But because God is our principal father, therefore piety pertains to the worship of God. Job 28:28, according to another text, where we have it thus: "behold, the fear of the Lord, that is wisdom," it is found: "behold, piety, that is wisdom." And therefore sins against God are said to be ungodliness. Rom. 1:18: "For the wrath of God is revealed from heaven upon all ungodliness," and there he speaks of idolatry. Or they consist in the abuse of temporal things, and these are worldly desires. Now the saeculum is a space measuring the period of things. Hence by "worldly things" are understood worldly things, and all sins which are committed against one's neighbor, or against oneself, through the abuse of these. Then, when he says "soberly," etc., he shows what good we should do. And he says "soberly" with respect to oneself; "justly," with respect to one's neighbor; "piously" with respect to God. "Soberly" with respect to oneself, as it were measuredly; for bria is a measure, and this is when a man uses external things and his own passions with the measure of reason. Hence sobriety is taken for any measured use of external things and of extrinsic passions. Wis. 8:7: "For she teaches sobriety and wisdom and justice and virtue, than which nothing is more useful in life for men." "Justly" with respect to one's neighbor. Ps. 10:8: "The Lord is just and has loved justice." "Piously" with respect to God. 1 Tim. 4:7: "Exercise yourself unto piety." Then, when he says "awaiting the blessed hope," he instructs him concerning the end, which consists in two things, namely in the glory of the soul at death; the other in the glory of the body, at the coming of Christ. Jn. 5:28: "The hour comes in which all who are in the tombs shall hear the voice of the Son of God," et cetera. As to the first he says "awaiting the blessed hope," against those who place the end of man in the act of the virtues in this life. But this is not true, because even if we live soberly and piously and justly, we are still awaiting. Job 7:1 and 14:6: "as a hireling are his days." Is. 30:18: "blessed are all who wait for him." And therefore he says "awaiting the blessed hope." Which can be understood in two ways: either because it is a hope concerning beatitude; or because the awaiting itself makes them blessed. As to the second he says "and the coming of the glory of the great God, and of our Savior Jesus Christ," namely through whom our bodies will rise again. For he who loves a friend awaits him with desire. 2 Tim. 4:8: "and not only to me, but also to those who love his coming." Lk. 12:36: "you like men awaiting their lord." And he says "coming of glory," because the first coming was one of humility. Phil. 2:8: "he humbled himself," et cetera. Mt. 11:29: "learn from me, because I am meek and humble of heart." And that one will be of glory, because his divinity will become known to all. Lk. 21:27: "and then they shall see the Son of Man coming in the clouds with great power and majesty." And he says "of the great God," against Arius, who said the Son was not equal to the Father. And rightly "great," because it is said in Rom. 9:5: "who is above all, God blessed forever." 1 Jn., last chapter: "that we may be in his true Son," et cetera. Again, he is Savior. 1 Tim. 2:3: "For this is good and acceptable before God our Savior, who wills all men to be saved," et cetera. Because he came for this, and this his name signifies. Mt. 1:21: "for he shall save his people from their sins." And he adds "Christ," namely he who is anointed, in which is understood the union of divinity to humanity. For some are said to be united; but not in such a way that they have the essence of divinity united to them, but because they participate in something of it; but to Christ divinity is united. Ps. 44:8: "God, your God, has anointed you," et cetera. Then, when he says "who gave himself," the operation of grace is shown. And first he shows the benefit of the grace of his passion; second the fruit of the passion, at "that he might redeem us." He says therefore: I say that he is our Savior, and how? Because "he gave himself for us." Eph. 5:2: "walk in love, as Christ also loved us, and delivered himself up for us, an offering and a sacrifice to God." Its fruit is called liberation and sanctification. Liberation, when he says "that he might redeem us from all iniquity." Jn. 8:34: "whoever commits sin is a slave of sin." For the first man, through his own sin, was brought into the slavery of sin, from which slavery he was inclined to another sin; but Christ made satisfaction through his passion; and therefore we are redeemed from slavery. Is. 43:1: "do not fear, for I have redeemed you," et cetera. And not only from the original, but from all which one has added by one's own will. Sanctification is set down as a good, when he says "that he might cleanse for himself a people," that is, that he might sanctify a people, namely so that we might be his people, that is, consecrated to him. 1 Pet. 2:10: "who once were not his people, but now are his people." "Acceptable," namely to God through right faith and intention. Prov. 14:35: "an understanding servant is acceptable to the king." Or "acceptable," that is, peculiar. Deut. 7:6: "the Lord your God has chosen you that you may be to him a peculiar people." But it is also necessary that there be good works outwardly, hence he says "a follower of good works." Rom. 13:3: "do good, and you will have praise from it." Gal. 6:9: "and let us not fail in doing good." Then, when he says "these things speak," etc., he leads him to the preaching of grace, and concerning this he does two things; for first he exhorts him to preach; second he instructs him in the manner of preaching, at "with all," et cetera. He says therefore: speak the things that pertain to what is to be believed, exhort to the things that are to be done. 1 Thess. 2:3: "our exhortation was not from error, nor from uncleanness, nor in deceit." Rebuke those who do evil. 1 Tim. 5:20: "rebuke those who sin before all." And this "with all authority," that is, with authority, because he speaks as an instrument, or minister, of God. And therefore with confidence in the divine authority. Yet in exhorting one must sometimes speak with entreaty, considering one's own weakness. Prov. 18:23: "the poor man speaks with entreaties"; and sometimes with command, considering the authority committed to one. 2 Cor., last chapter: "do you seek a proof of him who speaks in me, Christ?" Or with gentleness toward the good, with authority toward the obstinate. But he needed to be admonished also that he should rebuke with authority, because he was naturally meek. 1 Tim. 4:12: "let no one despise your youth."”

“Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death. I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this, 1. They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it - the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom 6:12-14. The love of Christ constrains us not to live to self, but to him (Co2 5:14, Co2 5:15); without this effect, grace is received in vain. 2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) - salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since, 3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For, 4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom 16:25, Rom 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things. 5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us, (1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then, (2.) To make conscience of that which is good: To live soberly, righteously, and godly, etc. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, Co1 10:24; Co1 12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, Co1 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage, - loving, fearing, and trusting in him, - depending on him, and devoting ourselves to him, - observing all those religious duties and ordinances that he has appointed, - praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all, (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Luk 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God - man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb 9:28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Sōtēros, not kai tou Sōtēros, and so is kai rendered Co1 15:24, When he shall have delivered up the kingdom to God, even the Father; tō Theō kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (Jo1 5:20), the mighty God (Isa 9:6), who, being in the form of God, thought it not robbery to be equal with God, Phi 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, Co1 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (Ti1 1:1), and blessedness in and through him, even riches of glory (Eph 1:18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, Pe1 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! Pe2 3:11, Pe2 3:12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, Joh 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (Pe1 1:3), turned to serve the living God, and wait for his Son from heaven, Th1 1:9, Th1 1:10. Christians are marked by this, expecting their Master's coming (Luk 12:36), loving his appearance, Ti2 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb 10:37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely, II. From the end of Christ's 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, Tit 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have, 1. The purchaser of salvation - Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God - man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was, 2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, Joh 10:17, Joh 10:18. So Joh 17:19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, Ti1 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (Pe1 1:18, Pe1 1:19), called the blood of God (Act 20:28), that is, of him who is God. 3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, Pe1 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, Co2 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering, 4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Act 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God - man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb 9:25, Heb 9:26; Heb 10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon - to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.”

“Looking for that blessed hope,.... Not the grace of hope; though that being a good hope through grace, and a hope of blessedness, may be called a blessed hope; yet this the saints have already implanted in their hearts in regeneration, and cannot be said to look for it: rather Christ, the object and ground of hope, who is our hope, and Christ in us the hope of glory, who is blessed for evermore; and in the enjoyment of whom the happiness of the saints hereafter will greatly consist; and whom they look for, and expect from heaven, and who is expressly mentioned in the next clause: but as this may be something distinct from that, it may be best, by this blessed hope, to understand the thing hoped for, eternal glory and happiness; called elsewhere the hope of righteousness, and the hope laid up in heaven, Gal 5:5 and which will lie in the beatific vision of God and Christ; in a perfect knowledge of them, in communion with them, and conformity to them; and in the society of angels and glorified saints; and in a freedom from all evil, outward and inward, and in the possession of all good: and to be looking for this, is to be desiring it with the heart and affections set upon it, longing to be in the enjoyment of it, and yet waiting patiently in the exercise of faith and hope; for looking includes all the three graces, faith, hope, and love; and particularly the former, which is always attended with the latter; for it is such a looking for this blessedness, as that a man firmly believes he shall partake of it: and there is good reason for a regenerate man so to look for it; since it is his Father's gift of free grace, and is laid up for him; Christ is gone to prepare it by his presence, mediation, and intercession; yea, he is gone, as the forerunner, to take possession of it in his name: this man is begotten again to a lively hope of it; he is called by the grace of God unto it; he is a child of God, and so an heir of it; he has a right unto it, through the justifying righteousness of Christ, and has a meetness for it through the sanctifying grace of the Spirit; and who is in him as the earnest and pledge of it: now such a firm expectation of the heavenly glory does the Gospel, the doctrine of the grace of God, teach, direct, and encourage to; for these words must be read in connection with the preceding, as a further instruction of the Gospel, as well as what follows: and the glorious appearing of the great God, and our Saviour Jesus Christ; not two divine persons, only one, are here intended; for the word: rendered "appearing", is never used of God the Father, only of the second person; and the propositive article is not set before the word "Saviour", as it would, if two distinct persons were designed; and the copulative "and" is exegetical, and may he rendered thus, "and the glorious appearing of the great God, even our Saviour Jesus Christ"; who, in the next verse, is said to give himself for the redemption of his people: so that here is a very illustrious proof of the true and proper deity of Christ, who will appear at his second coming; for of that appearance are the, words to be understood, as the great God, in all the glories and perfections of his divine nature; as well as a Saviour, which is mentioned to show that he will appear to the salvation of his people, which he will then put them in the full possession of; and that the brightness of his divine Majesty will not make them afraid: and this appearance will be a glorious one; for Christ will come in his own glory, in the glory of his deity, particularly his omniscience and omnipotence will be very conspicuous; and in his glory as Mediator, which will be beheld by all the saints; and in his glory as a Judge, invested with power and authority from his Father, which will be terrible to sinners; and in the glory of his human nature, with which it is now crowned; and in his Father's glory, in the same he had with him before the world was, and which is the same with his, and in that which he will receive from him as man and Mediator, and as the Judge of the whole earth; and in the glory of his holy angels, being attended with all his mighty ones: to which may be added, that saints will be raised from the dead, and with the living ones appear with Christ in glory, and make up the bride, the Lamb's wife, having the glory of God upon her; so that this will be a grand appearance indeed. Now this the Gospel directs, and instructs believers to look for, to love, to hasten to, most earnestly desire, and yet patiently wait for, most firmly believing that it will be: and this the saints have reason to look for, with longing desire and affection, and with pleasure, since it will be not only glorious in itself, but advantageous to them; they will then be glorified with Christ, and be for ever with him.”

“The grace of God that bringeth salvation hath appeared to all men - Επεφανη γαρ ἡ χαρις του Θεου ἡ σωτηριος πασιν ανθρωποις· Literally translated, the words stand thus: For the grace of God, that which saves, hath shone forth upon all men. Or, as it is expressed in the margin of our authorized version: The grace of God, that bringeth salvation to all men, hath appeared. As God's grace signifies God's favor, any benefit received from him may be termed God's grace. In this place, and in Col 1:6, the Gospel, which points out God's infinite mercy to the world, is termed the grace of God; for it is not only a favor of infinite worth in itself, but it announces that greatest gift of God to man, the incarnation and atoning sacrifice of Jesus Christ. Now it cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men; but it may be well said that it bringeth salvation to all men; this is its design; and it was to taste death for every man that its author came into the world. There is a beauty and energy in the word επεφανη, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Mal 4:2, arises on the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus, this also shines out upon all; and God designs that all mankind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies by the sun that shines in the firmament of heaven. But as all the parts of the earth are not immediately illuminated, but come into the solar light successively, not only in consequence of the earth's diurnal revolution round its own axis, but in consequence of its annual revolution round its whole orbit; so this Sun of righteousness, who has shined out, is bringing every part of the habitable globe into his Divine light; that light is shining more and more to the perfect day; so that gradually and successively he is enlightening every nation, and every man; and, when his great year is filled up, every nation of the earth shall be brought into the light and heat of this unspotted, uneclipsed, and eternal Sun of righteousness and truth. Wherever the Gospel comes, it brings salvation - it offers deliverance from all sin to every soul that hears or reads it. As freely as the sun dispenses his genial influences to every inhabitant of the earth, so freely does Jesus Christ dispense the merits and blessings of his passion and death to every soul of man. From the influences of this spiritual Sun no soul is reprobated any more than from the influences of the natural sun. In both cases, only those who wilfully shut their eyes, and hide themselves in darkness, are deprived of the gracious benefit. It is no objection to this view of the subject, that whole nations have not yet received the Divine light. When the earth and the sun were created, every part of the globe did not come immediately into the light; to effect this purpose fully there must be a complete revolution, as has been marked above, and this could not be effected till the earth had not only revolved on its own axis, but passed successively through all the signs of the zodiac. When its year was completed, and not till then, every part had its due proportion of light and heat. God may, in his infinite wisdom, have determined the times and the seasons for the full manifestation of the Gospel to the nations of the world, as he has done in reference to the solar light; and when the Jews are brought in with the fullness of the Gentiles, then, and not till then, can we say that the grand revolution of the important Year of the Sun of righteousness is completed. But, in the meantime, the unenlightened parts of the earth are not left in total darkness; as there was light " - ere the infant sun Was rolled together, or had tried his beams Athwart the gloom profound;" light being created, and in a certain measure dispersed, at least three whole days before the sun was formed; (for his creation was a part of the fourth day's work); so, previously to the incarnation of Christ, there was spiritual light in the world; for he diffused his beams while his orb was yet unseen. And even now, where by the preaching of his Gospel he is not yet manifested, he is that true light which enlightens every man coming into the world; so that the moral world is no more left to absolute darkness, where the Gospel is not yet preached, than the earth was the four days which preceded the creation of the sun, or those parts of the world are where the Gospel has not yet been preached. The great year is rolling on, and all the parts of the earth are coming successively, and now rapidly, into the light. The vast revolution seems to be nearly completed, and the whole world is about to be filled with the light and glory of God. A heathen poet, apparently under the inspiration of God (for God has his witnesses every where) speaks of those glorious times in words and numbers which nothing but the Spirit of God can equal. It gratifies myself to refer to them, and it will gratify my reader to find them entered here: - Ultima Cumaei venit jam carminis aetas: Magnus ab integro saeclorum nascitur ordo. - Talia saecla suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. - Aspice convexo nutantem pondere mundum, Terrasque, tractusque maris, coelumque profundum: Aspice, venturo laetentur ut omnia saeclo! The last great age, foretold by sacred rhymes, Renews its finish'd course; Saturnian times Roll round again; and mighty years, begun From their first orb, in radiant circles run. Majestic months, with swift but steady pace, Set out with him on their appointed race. - The Fates, when they their happy web have spun, Shall bless the clew, and bid it smoothly run. - See labouring nature calls thee to sustain The nodding frame of heaven and earth and main; See, to their base restored, earth, seas, and air, And joyful ages from behind appear In crowding ranks. Dryden. Hasten the time, thou God of ages! Even so. Amen. Come, Lord Jesus!”

“the grace of God--God's gratuitous favor in the scheme of redemption. hath appeared--Greek, "hath been made to appear," or "shine forth" (Isa 9:2; Luk 1:79). "hath been manifested" (Tit 3:4), after having been long hidden in the loving counsels of God (Col 1:26; Ti2 1:9-10). The image is illustrated in Act 27:20. The grace of God hath now been embodied in Jesus, the brightness of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" (Th1 5:5, Th1 5:8; there is a double "appearing," that of "grace" here, that of "glory," Tit 2:13; compare Rom 13:12). Connect it not as English Version, but, "The grace . . . that bringeth salvation to all men hath appeared," or "been manifested" (Ti1 2:4; Ti1 4:10). Hence God is called "our Saviour" (Tit 2:10). The very name Jesus means the same. to all--of whom he enumerated the different classes (Tit 2:2-9): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (Tit 3:2).”