FOR: gar:

Barclay introduces this section noting that...

There are few passages in the New Testament which so vividly set out the moral power of the Incarnation as this does. Its whole stress is the miracle of moral change which Jesus Christ can work.

Hiebert writes that...

Verses 1-10 give ethical instructions for the different groups in the congregations; vv. 11-14 unfold the grace of God as the motivating power for Christian living; and v. 15 summarizes the duty of Titus on Crete. (2:1-10) Paul here stresses the importance of building up the inner life of believers as the best antidote against error. Sound doctrine must lead to ethical conduct in the lives of all the groups in the congregations.

Why for (gar)? Whenever you observe a term of conclusion like for ("for this reason", "because", "therefore", etc), always pause a moment and ask the natural question "what for?" Most often you will be led to read the preceding verses (the context), and such is the case with this usage of for. So before you read on, go back to the preceding passages and see if you can discern the truths that have led Paul to the conclusion or explanation which follows the for.

Someone has said that the word for (gar) "suggests that here is the theological foundation for what the apostle had just written."

Steven Cole writes that...

The word “for” that opens verse 11 links these verses to what he has just said. In 2:1-10, Paul has shown that various groups of believers should beautify their lives with godliness and good deeds so as to attract others to the Savior. Paul’s mention of “God our Savior” (2:10) causes him to elaborate on the theological basis for our salvation and how understanding that inevitably leads to a life of godliness and good deeds. At the heart of everything is this crucial concept of God’s grace. (Titus 2:11-14 How Grace Works)

Expositor's Greek Testament explains that...

The teaching (didaskalia) though really practical can be plausibly alleged to be mere theory; it must then, by good works, be rendered attractive to them that are without (cp notes Matthew 5:16, Philippians 2:15).

Lange explains that the for this way...

After mentioning the duties of these different classes, the Apostle enforces his exhortation by referring to that revelation of salvation, which alone gives strength for a godly life, and also, on account of its aim and tendency, lays believers under the most endearing obligations to follow it. (Lange, J. P., Schaff, P., van Oosterzee, J. J., & Day, G. E. A Commentary on the Holy Scriptures: Titus)

Hiebert explains that...

"For" marks Paul's masterly epitome of Christian doctrine as the proper foundation for the ethical demands just made on the various groups. Christian conduct must be grounded in and motivated by Christian truth. The vitality of doctrinal profession must be demonstrated by transformed Christian conduct.

Verses 11-14 unfold the meaning of "God our Savior" in v. 10. Paul could not think of Christian truth and conduct apart from God's grace. He speaks of the manifestation of God's grace (v. 11), the Christian's present training by grace (v. 12), the expectation of Christ's return (v. 13), and the aim of Christ's redemptive work (v. 14).

The UBS Handbook writes that...

These verses give the theological basis for the previous section, that is, they give the reason why Titus should teach Christians to display exemplary behavior. This relation is marked by the word For at the beginning of verse 10. It is as if Paul was saying “The reason why you should teach Christians to behave this way is because … ,” or simply “It is for this reason that …” At the same time this section also explains in some way the content of the last part of verse 10, namely, “the doctrine of God our Savior.”

This theological basis is about God’s grace that has been revealed for the purpose of bringing salvation for all humankind. Furthermore, this grace enables Christians to live lives that are acceptable to God as they wait for the return of Jesus Christ. (Arichea, D. C., & Hatton, H.  The United Bible Societies' New Testament Handbook Series or Logos)

If we go back to the opening verse of chapter 2 we read

But as for you, speak the things which are fitting for sound doctrine. (see note Titus 2:1)

The word "fitting" describes those things which are appropriate, proper, seemly or becoming. Doctrine should be associated with certain behaviors which truly reflect that doctrine and thus are proper, seemly or becoming. In verses 2-10 Paul describes sound (healthy) doctrine as it applies to several groups of believers (older men, older women, young women, younger men), ending up with a doctrine directed to slaves...

Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith that they may adorn the doctrine (expounded on in verses 2-10) of God our Savior in every respect. (see notes Titus 2:9; 10)

From this preceding context, we note that what Paul is getting ready to write will explain how all the categories of believers addressed in verses 2-10) are able to adorn the doctrine of God our Savior in every respect or make the teaching about God our Savior attractive (NIV). The

In summary, the word "for" in this verse introduces Paul's explanation of why and how each group of believers just mentioned in Titus 2:1-10 can make the doctrine of God our Savior attractive. The only way to fulfill this lofty goal is by God's all sufficient grace which is His supernatural empowerment of believers to enable them to do what they cannot do naturally. The Christian life is a supernatural life and thus necessitates continual dependence of the sources of life giving grace.  The isle of Crete certainly needed to see (in the the lives of the genuine believers, old, young, male and female) and hear this message (in the proclamation of the gospel) concerning the true and sound doctrine of God our Savior because most  Cretans were doing what was right in their own eyes (see note Judges 21:25,cf note Titus 1:12). In short, like all unregenerate men and women, they had no inherent power to consistently say "no" to Sin  (and the fallen flesh) (cf notes Romans 6:11; 12; 13).

Paul once again reminds us of the axiomatic truth that Christian doctrine (especially the Gospel of salvation) is preached most effectively by a Christian's conduct. As the natural "Cretans" of every age watch the supernatural lives of believers, they are either repelled or attracted to Christ in the believer.

Beloved, what is "the gospel" according to you? Creed determines conduct. What creed does your conduct preach to those around you?

Hampton Keathley has an excellent introduction to this great section of Titus (2:11-15)...

There is no doubt that Titus 2:11-14 and its companion, Titus 3:4-7 (see notes Titus 3:4-7), are two of the great theological passages of the New Testament. These texts deal with salvation (past, present, and future), with Christology (the person and work of Christ), and Pneumatology (the person and work of the Spirit), but central to their focus is the practical ramifications of this gracious working of God on behalf of all people. In the process of developing the theme of God’s gracious work on our behalf, these two passages set forth the reasons why believers in Christ can and should live a godly Christian life.

As to Titus 2:11-14, there are few passages in the New Testament which so beautifully and vividly point us to the transforming power of both the first and second epiphanies (appearances) of Christ as does this passage. In these verses are truths that cry out to be communicated (cf. note Titus 2:15) because of their tremendous implications on human life for both now and in the millennial and eternal futures.

But as we examine this passage (Titus 2:11-15), we dare not overlook its place and purpose in the message of this epistle. The book of Titus strongly stresses the need of good works in the lives of Christians. In fact, this note is sounded over and over again either by way of terms like godliness (two times) good deeds or good works (four times) or by a list of moral qualities that characterize godly leadership and behavior (three times [cf. Titus 1:1, 6-9, 16; 2:1-10, 14; 3:1-3, 8, 14]). For a book of three short chapters, this is a strong emphasis. Thus, as the title of this section implies (The Foundation, Means, and Motivation for Godly Behavior), these verses provide the theological foundation, means, and motivation (the “declaration”) for the previous instructions (the “exhortations”) of Titus 1:10-2:10. At the end of the last section, Titus 2:10 (note), the apostle demonstrated his concern that Christians do credit to the teaching of God our Savior before a lost world. With this mention of God our Savior, Paul launched into a declaration of God’s gracious and saving activity which he defined as the appearing of the grace of God that brings salvation for all people, a reference to the first advent of Christ...

In summary, the motivation for good works, so much a theme of the book of Titus, looks both ways—to the past and to the future. We should be motivated to faithful service and good works as we (1) reflect back- on what Christ has done for us and why, and (2) as we wait expectantly for His blessed and glorious appearance for us. This glorious coming is one of the prominent themes of the New Testament. (See Keathley's full excellent discussion of Titus 2:11-15 The Foundation, Means, and Motivation for Godly Behavior)

THE GRACE OF GOD: te charis ton theou: (Ps 84:11; Zech 4:7; 12:10; Jn 1:14, 16 17 ; Acts 11:23; 13:43; Acts 20:24; 32 Ro 4:4; 4:5  5:2,15,20 21;  11:5 11:6 2 Cor 6:1; Gal 2:21; Eph 1:6, 1:7; 2:5, 2:8; 2Th 2:16; 1Ti 1:14; Heb 2:9; 12:15; 1Pe 1:10 11 12 5:5, 5:6, 5:7, 5:8, 5:9, 5:10, 5:11 5:12) (Titus 3:4, Lu1:79, 2:30, 2Ti 1:9, 10, 2Co 8:9 Ps 98:2, Isa 49:6, 52:10, 60:1-3)

Grace of God - Most commentaries agree that this phrase is virtually synonymous with the Son of God and thus refers to the first advent of Messiah. A few commentators see this phrase as a reference to "the Gospel" but that is not a striking difference as the gospel is ultimately the good news of Jesus Christ's death, burial and resurrection that occurred in His first appearing. In sum, the first coming of Christ is in essence the Personal manifestation of God’s grace. In the words of Chuck Swindoll "Grace is summed up in the name, person, and work of the Lord Jesus Christ."

John associates grace with our Lord Jesus Christ...

14 And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth...
16 For of His fulness we have all received, and grace upon grace. 17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. (Jn 1:14, 16 17)

The Grace of God (click here for the 20 uses of this beautiful phrase which occurs only in the NT in the NASB) expresses the Source of the Grace, God Himself, "the God of all grace" (see note 1 Peter 5:10) Who reigns as sovereign on "the throne of grace" (see note Hebrews 4:16), and Who Alone "gives grace and glory" (Ps 84:11). (See Spurgeon's note)

The grace of God is described as...

Glorious (see note Ephesians 1:6)

Abundant (Acts 4:33)

Rich (see note Ephesians 1:7)

Manifold (many-sided, multi-colored, variegated) (see note 1 Peter 4:10)

Sufficient (sufficing, enough, adequate - there is never a shortage) (2Cor 12:9)

The Expositor's Greek Testament writes that the grace of God...

...is His kindness and love of man (see note Titus 3:4) (a) as a revelation, in the Incarnation, and also (b) in its visible results; and so it is both heard and recognized (see note Colossians 1:6). Accordingly Barnabas could see it at Antioch (Acts 11:23).

Jameison calls the grace of God...

God’s gratuitous favor in the scheme of redemption.

Knight writes that the grace of God is...

God’s gracious intention toward mankind whereby, as Paul goes on to say, he saves, instructs, and enables people. P (Knight, G. W. The Pastoral Epistles : A commentary on the Greek text  Grand Rapids, Mich.; Carlisle, England: W. B. Eerdmans; Paternoster Press)

For an excellent Mp3 message on Titus 2:11-15 listen to John Piper - Our Hope: The Appearing of Jesus Christ - Piper says...

Notice first of all from our text in Titus 2 that there are two appearings of Christ—one called an appearing of grace, the other called an appearing of glory.

Verse 11: "For the grace of God has appeared for the salvation of all men." That is the first coming of Christ—the appearance of grace.

Then verse 13: "Awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ." That is the second coming of Christ—the appearance of glory.

First grace, then glory.  (See transcript Our Hope: The Appearing of Jesus Christ )

SEE ADDITIONAL
DISCUSSION OF CHARIS

Grace (5485) (charis) in my opinion is a word that is somewhat difficult to define and any definition I attempt will fall far short of the wealth of meaning found in this great Biblical word! That said, one of the most familiar short definitions of grace is "God's unmerited favor."  (Lewis Sperry Chafer). Sadly, the working definition of grace for many believers goes little beyond this basic simple definition.

As Hampton Keathley says

since grace is at the very heart, indeed, it is the very foundation and fountain of true Christianity, we should have a better grasp of this important word and its truth.... Furthermore, the doctrine of God’s Grace in Christ is multi-sided. As a doctrine of the Word it touches every area of truth or doctrine in one way or another. Every aspect of doctrine is related to grace. It is no wonder grace is an important word and one that Paul desires to be experienced by all. It is a fountain from which we must all drink deeply, but it is one that runs counter to our own natural tendencies. Rather than drink from God’s fountain, we tend to build our own broken cisterns.  (Jer 2:13)

A Basic Definition—lexical: The Greek word for grace is charis. Its basic idea is simply “non-meritorious or unearned favor, an unearned gift, a favor or blessings bestowed as a gift, freely and never as merit for work performed.”

Expanded Definition—theological: Grace is “that which God does for mankind through His Son, which mankind cannot earn, does not deserve, and will never merit”1

Grace is all that God freely and non-meritoriously does for man and is free to do for man on the basis of Christ’s person and work on the cross. Grace, one might say, is the work of God for man and encompasses everything we receive from God. see Grace and Peace)

I would add given the truth that we begin this race of salvation by grace, run daily by grace and finish by grace, it behooves every Christian runner to understand some of these practical truths about how he or she is enabled to run with endurance the grace race that is set before us.

Someone has devised the following acronym which is not a bad "definition" of grace...

G (God's), R (Riches) A (At) C (Christ's) E (Expense)

Grace is God’s saving love and favor. We deserve God's judgment but He instead showers favor on those have no way to earn it.

Hendriksen writes that...

God’s grace is his active favor bestowing the greatest gift upon those who have deserved the greatest punishment.

Hiebert explains that the grace of God...

is His unmerited favor towards men, expressing itself in active love in procuring our redemption in Christ Jesus (D. Edmond Hiebert: "Titus and Philemon", page 56, Moody Press, 1957).

Olford writes that...

Grace is God’s goodness and severity converging. Grace is God’s mercy and justice uniting. Grace is God’s love and power redeeming.

Without this grace there is no pardon for the past, no power for the present, and no prospect for the future.

It is the grace of God that chose Mary to be the instrument of bringing Christ into a sin-stricken world. It is likewise the grace of God that makes you and me the channels through whom Christ can live, flow and bless others.

The first use of grace or charis in the Bible is in the Septuagint (LXX) translation of Genesis 6:8 where we read that...

Noah found grace (Hebrew = chen) in the eyes of the LORD

Another beautiful example of Grace in the Old Testament...

For the LORD God is a sun and shield. The LORD gives grace and glory. No good thing does He withhold from those who walk uprightly. (Ps 84:11)

Spurgeon Comments The Lord will give grace and glory. Both in due time, both as needed, both to the full, both with absolute certainty. The Lord has both grace and glory in infinite abundance; Jesus is the fulness of both, and, as his chosen people, we shall receive both as a free gift from the God of our salvation. What more can the Lord give, or we receive, or desire.

Clearly then grace is not simply a New Testament concept but "contrary to popular opinion", has always been the provision of our holy, loving God for sinful men who do not deserve to be shown such favor and could never earn it.

SAVING &
SANCTIFYING GRACE

Grace then is central in salvation (justification - declaration of righteousness, past tense salvation or as some call it "positional sanctification") as Paul explains to the saints at Ephesians writing that...

By grace we have been saved through faith (see note Ephesians 2:8)

Grace however is not only God's provision for our new birth (past tense salvation [see "Tenses" of Salvation] - positional sanctification) but is His present provision for our daily salvation (present tense salvation - experiential or practical or progressive sanctification) in which God's Spirit gradually and progressively sets believers apart more and more unto God and from the power of sin, the lure of this evil world system (this "present age") and the temptations of the devil. In other words if one defines grace by its divine "functions", it is first saving (regenerating, redeeming) grace and then is sanctifying grace, grace that provides the inner power for saints to walk in victory over the world, the flesh and the devil.

In Paul's testimony in 1Corinthians 15, we see excellent illustration of practical application of grace where the apostle explains that...

by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored (kopiao = to the point of exhaustion, toiling intensely even unto utter weariness)  even more than all of them, yet not I, but the grace of God with me. (1Cor 15:10)

Comment: Note that Paul does not say he simply "let go and let God" but that he labored intensely, even as grace empowered him to labor. Once again we see man's responsibility under grace and God's sovereign provision to carry out our responsibility.

David Guzik commenting on Paul's testimony in 1Corinthians 15 has a helpful note (including quotes from C H Spurgeon) writing that...

Paul gave the grace of God all the credit for the change in His life. He was a changed man, forgiven, cleansed, full of love when once he was full of hate. He knew this was not his own accomplishment, but it was the work of the grace of God in him. (Ed: Referring to past tense salvation - "saving" grace)

The grace that saves us also changes us. Grace changed Paul. You can’t receive the grace of God without being changed by it. The changes don’t come all at once, and the changes are not complete until we pass to the next life, but we are indeed changed. (Ed: Referring to present tense salvation - "sanctifying" grace which gives us the power to change!)

You see that the mark of a child of God is that by the grace of God he is what he is; what do you know about the grace of God? ‘Well, I attend a place of worship regularly.’ But what do you know about the grace of God? ‘I have always been an upright, honest, truthful, respectable man.’ I am glad to hear it; but what do you know about the grace of God? (Spurgeon)

By the grace of God we not only are what we are, but we also remain what we are (Ed: This speaks of the keeping, sanctifying power of grace). We should long ago have ruined ourselves, and damned ourselves, if Christ had not kept us by His almighty grace. (Spurgeon)

Whereas the grace of God in Titus 2:11 refers to saving grace, in Titus 2:11, God's grace that instructs and disciplines us refers primarily to sanctifying grace, that is, grace that continually provides the power to say "no" (to ungodliness and worldly desires) and "yes" to life (life abundant - sober, righteous, godly). Furthermore, it follows that if grace provides the power to say "no" to evil, it can hardly be fair to accuse those who espouse the teaching of grace as promoting or advocating license to sin. To the contrary, grace teaches and enables saints to say "no" to evil and "yes" to good! In other words, grace does not provide the license to do as we please, but the power to do as we ought!

While sin is an occasion for grace, grace is never to be an occasion for sin. - Deffinbaugh

Sadly some preachers and teachers have crept into the modern church bringing the distorted (unsound, unhealthy) doctrine that grace gives believers a free license to continually live in sin, but clearly Paul is teaching that genuine Biblical grace gives us the power not to continually sin! Things have not changed since the first century for Jude warned that...

certain persons have crept in unnoticed (pareisduno from pará = unto or at the side of + eisdúo = enter in from eis = into + dúo = go down, sink - secretly slinking/slipping in by a side door!), those who were long beforehand marked out for this condemnation (divine judgment), ungodly (asebes - belief devoid of fear and reverence for God leading to similar behavior) that  persons who turn the grace of our God into licentiousness (aselgeia - any excess or lack of restraint and then came to be associated primarily with sexual excess) and deny ("say no to") our only Master and Lord, Jesus Christ. (Jude 1:4)

CONDITIONS FOR RECEIPT
OF GOD'S GRACE:
HUMILITY
WEAKNESS

James explains that the one irreducible condition for receiving God's grace is humility writing that God...

gives a greater grace. Therefore it says, "GOD IS OPPOSED TO THE PROUD (huperephanos from huper = over, above + phaino = shine, show -- picture of one with head held high above others; haughty), BUT GIVES GRACE TO THE HUMBLE (tapeinos - low, base - not high, particularly speaking of attitude. Humble is from Latin humilis low, humble in turn from humus = earth! Greeks saw humility as shameful, NT sees humility as condition bringing man to right relation to God and to stay in the position that is able to receive God's grace)"
 

Comment: "Opposed" is antitassomai (anti = against + tasso = arrange) a verb which pictures God continually (present tense) arraying himself against the proud person. Antitassomai was a military term that meant "to range in battle against" and pictured an army arrayed against the enemy forces. Are you experiencing God's enabling grace in your fight against sin (note Heb 12:4)? If you are not receiving His grace, James says the problem might be your attitude of pride. Marvin Vincent writes that antitassomai is "A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battle. Pride calls out God’s armies. No wonder, therefore, that it “goeth before destruction.” God's grace is His continual provision to the man or woman who understands that in their own natural strength (especially as controlled by the fallen flesh), they cannot walk worthy of the Lord, for ultimately this is a supernatural walk, a Spirit enabled (see notes Galatians 5:16; 17; 18), grace empowered (sanctifying grace) walk in utter, continual and complete dependence on His sufficient provision.

Paul explains another key principle for "tapping into" grace in 2 Corinthians 12, where in context he had just been taken up to the third heaven and was given a thorn in his flesh to keep him from exalting himself. Paul entreated the Lord three times to have the thorn removed. In response the Lord said to Paul...

My grace is (present tense = continually) sufficient (enough to meet your need) for you, for power (dunamis = inherent power) is perfected (present tense - continually being made perfect or brought to its goal) in (your) weakness. Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell (episkenoo - literally to pitch a tent upon and so to descend and abide upon) in me. 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong. (2Cor 12:9-10)

Dearly beloved, this great promise is one every believer can claim. If the grace of God is sufficient to save us (and it is), surely it is sufficient to keep us and strengthen us in our times of suffering and weakness. God permits us to become weak so that we might receive His strength.

Growing in grace often means experiencing trials and even suffering. We never really experience the grace of God until we are at the end of our own resources. The great saint of old, Andrew Murray, adds that

Humility is the only soil in which the graces root. The lack of humility is the sufficient explanation of every defect and failure.<