FOR: gar:

For - This looks back to Titus 2:10.

A W Pink writes that...

In the immediate context the Apostle had exhorted servants to walk amiably and faithfully, so that they "adorned the doctrine of God our Savior in all things." It is deeply important that we should be sound in doctrine, for error acts upon the soul the same as poison does upon the body. Yes, it is very necessary that we be sound in the Faith, for it is dishonoring to God and injurious to ourselves to believe the Devil's lies, for that is what false doctrine is. Then let us not despise doctrinal preaching, for "All Scripture is given by inspiration of God, and is profitable for doctrine" (2Ti 3:16).

But there is something else which is equally important as being sound in doctrine, namely, that we adorn it by our conduct. The sounder I am in doctrine, the more loudly I advertise my orthodox views, the more do I bring that doctrine into reproach—if my life is worldly, and my walk carnal. How earnestly we need to pray for Divine enablement that we may "adorn the doctrine in all things." We need the doctrine of Scripture written upon our hearts, molding our character, regulating our ways, influencing our conduct. We "adorn" the doctrine when we "walk in newness of life," (Ro 6:4-note, cp Ro 7:6-note for how this is possible = "the Spirit" enables us!) when we live each hour as those who must appear before the final judgment (2Co 5:10). And we are to "adorn the doctrine in all things"—in every sphere we occupy, every relation we sustain, every circle which God's providence brings us into.

The Apostle now enforces what he said in Titus 2:10 by reminding us that "the grace of God that brings salvation has appeared to all men." This is in blessed contrast from the Law, which brings nothing but "condemnation." But the grace of God brings salvation, and that in a twofold way—by what Christ has done for His people, and by what He works in them (cp Three Tenses of Salvation). "He shall save His people from their sins" (Mt. 1:21)—save from the guilt and penalty of sin, and from the love or power of sin. This grace of God "has appeared"—it has broken forth like the light of the morning after a dark night. It has "appeared" both objectively and subjectively—in the Gospel and in our hearts, "when it pleased God . . . . to reveal His Son in me" (Gal 1:15, 16); "God, who commanded the light to shine out of darkness, has shined in our hearts" (2Co 4:6).

The grace of God—His loving-kindness, His goodwill, His free favor—hath appeared "to all men." That expression is used in Scripture in two different senses—sometimes it means all without exception, as in "all have sinned and come short of the glory of God." In other passages it signifies all without distinction, as it does here—to the bondsmen, as well as the free; to the servant as the master, to the Gentiles as well as to the Jews; to all kinds and conditions of men.  (Grace Preparing for Glory)

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...

Titus 2:1-10 give ethical instructions for the different groups in the congregations; Titus 2:11-14 unfold the grace of God as the motivating power for Christian living; and Titus 2:15 summarizes the duty of Titus on Crete. (Titus 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 Titus 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” (Titus2:10) 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 Mt 5:16-note,Php 2:15-note).

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 Titus 2:2, 3, 4, 5, 6, 7, 8, 9, 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. (Tsee 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 (Jdg 21:25-note,cf Titus 1:12-note). In short, like all unregenerate men and women, they had no inherent power to consistently say "no" to Sin  (and the fallen flesh) (cf Ro 6:11, 12, 13-notes Ro 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 (Titus 4:4, 5, 6, 7-note), 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. Titus 2:15-note) 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, 7, 8, 9, 16; 2:1-10, 14; 3:1, 2, 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 2Cor 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, Lk 1:79, 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."

A W Pink asks...

how may I know that the grace of God which brings salvation has appeared to me? A vitally important question is that, one which none who really values the eternal interest of his or her soul, will treat lightly or take for granted. There are many who profess to be "saved" but they give no evidence of it in their lives. Now here is the inspired answer.

"Teaching us that, denying ungodliness and worldly lusts." Divine grace teaches its favored recipients subjectively as well as objectively, effectually as well as theoretically. Grace in the heart prevents us from abusing grace in the head—it delivers us from making grace the lackey of sin. Where the grace of God brings salvation to the soul, it works effectually. And what is it that grace teaches? Practical holiness. Grace does not eradicate ungodliness and worldly lusts—but it causes us to deny them. And what but "Divine grace" can? Philosophy cannot, nor ethics, nor any form of human education or culture. But grace does, by the impulsive power of gratitude, by love's desire to please the Savior, by instilling a determination to "walk worthy of the vocation wherewith we are called" (Eph 4:1). (Grace Preparing for Glory)

Amazing Grace in a few different modes of presentation...

Amazing Grace - Bagpipes

Amazing Grace - Judy Collins and the choir

Mahalia Jackson - Amazing Grace

Declan Galbraith - Amazing Grace

Chris Tomlin - Amazing Grace (My Chains Are Gone)

John associates grace with our Lord Jesus Christ...

14 And the Word (Jn 1:1,2) 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 (here are the NT occurrences of this beautiful phrase - Acts 11:23; 13:43; 14:26; 20:24; Rom. 5:15; 1 Co. 1:4; 3:10; 15:10; 2 Co. 1:12; 6:1; 8:1; 9:14; Gal. 2:21; Col. 1:6; Titus 2:11; Heb. 2:9; 12:15; 1Pet. 5:12) expresses the Source of the Grace, God Himself, "the God of all grace" (1Pe 5:1-note) Who reigns as sovereign on "the throne of grace" (He 4:16-note), and Who Alone "gives grace and glory" (Ps 84:11). (See Spurgeon's note)

The grace of God is described as...

Glorious (Ep 1:6-note)

Abundant (Acts 4:33)

Rich (Ep 1:7- note)

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

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

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

...is His kindness and love of man (Titus 3:4-note) (a) as a revelation, in the Incarnation, and also (b) in its visible results; and so it is both heard and recognized (Col 1:6-note). 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 ANOTHER
WORD STUDY ON 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.

See sermon by Puritan Thomas Watson with 12 excellent applications - The Beauty of Grace

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 (Ep 2:8-note)

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 (He 12:4-note)? 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 (Ga 5:16, 17-see notes Ga 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-note, 2Co 12:10-note)

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.

Commenting on 2Corinthians 12:9,10 (See notes on 2Co 12:9 and 2Co 12:10) Warren Wiersbe adds that

In the Christian life, we get many of our blessings through transformation, not substitution. When Paul prayed three times for the removal of his pain, he was asking God for a substitution: “Give me health instead of sickness, deliverance instead of pain and weakness.” Sometimes God does meet the need by substitution; but other times He meets the need by transformation. He does not remove the affliction, but He gives us His grace so that the affliction works for us and not against us...When Paul accepted his affliction as the gift of God, this made it possible for God’s grace to go to work in his life. It was then that God spoke to Paul and gave him the assurance of His grace. Whenever you are going through suffering, spend extra time in the Word of God; and you can be sure God will speak to you. He always has a special message for His children when they are afflicted. God did not give Paul any explanations; instead, He gave him a promise: “My grace is sufficient for thee.” We do not live on explanations; we live on promises. Our feelings change, but God’s promises never change. Promises generate faith, and faith strengthens hope." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Peter repeats James' teaching that humility is the key to activating the grace of God, writing that

God is opposed (sets Himself in array against pride as one draws out a host for battle - pride calls out "God's armies") to the proud, but gives (present tense = continuously) grace to the humble. (see note 1 Peter 5:5, quoting Pr 3:34).  

William MacDonald comments

Think of it—the mighty God opposed to our pride and determined to break it, contrasted with the mighty God powerless to resist a broken and contrite heart! (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)

NOAH WEBSTER
ON GRACE

Noah Webster's 1828 dictionary is a veritable cornucopia of definitions for grace...

1. Favor; good will; kindness; disposition to oblige another; as a grant made as an act of grace.

Or each, or all, may win a lady’s grace. Dryden.

2. Appropriately, the free unmerited love and favor of God, the spring and source of all the benefits men receive from him.

But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.  (Ro 11:6-note)

3. Favorable influence of God; divine influence or the influence of the spirit, in renewing the heart and restraining from sin.

And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. 2Cor. 12:9 (see note)

4. The application of Christ’s righteousness to the sinner.

And the Law came in that the transgression might increase; but where sin increased, grace abounded all the more, that, as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord. (Ro 5:20, 21-notes Ro 5:20; 21)

5. A state of reconciliation to God.

through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. (Ro 5:2-note).

6. Virtuous or religious affection or disposition, as a liberal disposition, faith, meekness, humility, patience, etc. proceeding from divine influence.

7. Spiritual instruction, improvement and edification.

Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear. (Ep 4:29- note)

8. Apostleship, or the qualifications of an apostle.

To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, (see note Ephesians 3:8)

9. Eternal life; final salvation.

Therefore, gird your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. (see note 1 Peter 1:13)

10. Favor; mercy; pardon.

Bow and sue for grace
With suppliant knee. Milton.

11. Favor conferred.

I should therefore esteem it a great favor and grace. Prior.

12. Privilege.

To few great Jupiter imparts this grace. Dryden.

13. That in manner, deportment or language which renders it appropriate and agreeable; suitableness; elegance with appropriate dignity. We say, a speaker delivers his address with grace; a man performs his part with grace.

Grace was in all her steps. Milton.
Her purple habit sits with such a grace

On her smooth shoulders. Dryden.

14. Natural or acquired excellence; any endowment that recommends the possessor to others; as the graces of wit and learning. Hooker.

15. Beauty; embellishment; in general, whatever adorns and recommends to favor; sometimes, a single beauty.

I pass their form and every charming grace. Dryden.

16. Beauty deified; among pagans, a goddess.

The graces were three in number, Aglaia, Thalia, and Euphrosyne, the constant attendants of Venus. Lempriere.

The loves delighted, and the graces played. Prior.

17. Virtue physical; as the grace of plants. [Not used.] Shakespeare

18. The title of a duke or an archbishop, and formerly of the king of England, meaning your goodness or clemency. His Grace the Duke of York.

Your Grace will please to accept my thanks.

19. A short prayer before or after meat; a blessing asked, or thanks rendered.

The godly Puritan writer Thomas Watson has the following on the meaning of grace...

This word "grace" has various acceptable uses in Scripture:

Grace is sometimes taken for the favor of God. Genesis 6:8: "Noah found grace in the eyes of the Lord." God cast a gracious aspect upon him.

Grace is taken for beauty, as when we say something is graceful. James 1:11, "The flower fails—and the grace of the fashion of it perishes."

Grace is taken figuratively—and improperly, for the show of grace; as we call that a face in a looking-glass which is but the idea and resemblance of a face. So John 2:23: "Many believed in His name." That believing was but a show of faith.

Grace is taken in a genuine and proper sense, as in our text: "May grace be multiplied to you." It may admit this description: grace is the infusion of a new and holy principle into the heart, whereby it is changed from what it was—and is made after God's own heart. Grace does not make a moral change only—but a sacred one; it biases the soul heavenward—and stamps upon it the image and superscription of God....

I shall show you twelve rare excellencies in grace. I shall set this fair virgin of grace before you, hoping that you will be enticed to fall in love with it. (Click the following link to read these "twelve rare excellencies in grace - The Beauty of Grace)

GRACE DISTORTIONS:
LEGALISM &
LICENTIOUSNESS

As alluded to above, there are two common distortions of grace - legalism and licentiousness (see discussion of Jude 1:4). On the legalistic side, we say we are saved by grace and yet willingly place ourselves under the yolk of a set of do's and don't's and in so doing blunt the effect of grace. Grace cannot be earned or merited and the legalist whether knowingly or not is seeking to please God by virtue of their own merit. God's favor is unmerited and cannot be earned only received.

It is impossible to mix grace and works of the Law, for the one cancels the other. Law means I must do something to please God, while grace means that God has finished the work for me and all I need do is believe on Christ. Salvation is not by faith in Christ plus something: it is by faith in Christ alone. To live by grace means to depend on God’s abundant supply for every need. To live by Law means to depend on my own strength—the flesh—and be left to get by without God’s supply (It doesn't work does it? I know, I've tried!). A supernatural life, the Christ life, calls for God's continual supernatural supply of amazing grace!

On the other side, grace can be turned into licentiousness (see discussion of Jude 1:4), and in this scenario, grace is taught to be a "free pass" to sin with no expectation of consequences or discipline. "Once saved, always saved" is true, but it is not true that a person can say they are saved and then live the rest of their life turning God's rich, costly grace into licentiousness! Beware of such aberrant teaching for Jude warns those who teach this were long beforehand marked out for God's judgment! In short, grace is not permission for "sloppy" Christian living. To the contrary in the present context (Titus 2:11, 12, 13, 14, 15) we observe that grace saves and then instructs (or trains) God's children to live godly lives ("like Father, like son"!), but not by living under a set of rules (legalism) nor by giving a "pass" allowing loose living (licentiousness). Paul alludes to this in Romans 6 writing that...

Sin shall not be master over you, for you are not under (hupo = literally beneath and figuratively here speaking of one who is totally under the power, authority, control of) law, but under (hupo - one who is totally under the power, authority, control of) grace. (see note Romans 6:14)

To reiterate, in Titus 2:11, 12, the grace of God is personified as a living, dynamic force which brings about salvation, which in the context of verse 11 makes possible justification or "past tense salvation" (click here) and then in verse 12 this same grace refers to the process of a believer's sanctification or "present tense salvation".

In Titus 2:12 the grace of God is the believer's ever-present tutor and discipliner "instructing us to deny ungodliness" etc.

As John MacArthur writes Paul culminates his practical teaching in Titus 2:1-10 on how believers are to live by emphasizing where it begins...

with the grace of God. God’s grace is His unmerited favor toward wicked, unworthy sinners, by which He delivers them from condemnation and death. But the grace of God is more than a divine attribute; it is a divine Person, Jesus Christ. Jesus Christ not only was God incarnate but was grace incarnate. He Himself personifies and expresses the grace of God, the sovereign, eternal, and unmerited divine gift of Him who has appeared, bringing salvation to all men.

When did the grace of God appear in the past (aorist tense of "appeared" speaks of completed action in the past)? Without a doubt Paul's reference is a figurative allusion to the incarnation of our Lord Jesus Christ, when "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" (Jn 1:14)  and "of His fulness we have all received and grace upon grace, (grace "piled upon" grace, like waves continually lapping ashore, emphasizing the superabundance of grace that has been displayed by God in and through Christ toward mankind, in this context especially referring to believers - in other words there is no "fuel shortage"!) for the Law was given through Moses (God's demand for holiness, demonstrating the unrighteousness of man thus showing him his need for a Savior); grace (heaven's "Best" for earth's worst!) and truth were realized (came into existence) through Jesus Christ." (Jn 1:16,17).

Almighty God, Your grace impart,
Fix deep conviction on each heart;
Nor let us waste on trifling things
The life that Your salvation brings. —Anon.

Spurgeon observes that...

 In the person of Christ the grace of God is revealed, as when the sun ariseth and makes glad all lands. It is not a private vision of God to a favored prophet on the lone mountain’s brow; but it is an open declaration of the grace of God to every creature under heaven, — a display of the grace of God to all eyes that are open to behold it. When the Lord Jesus Christ came to Bethlehem, and when He closed a perfect life by death upon Calvary, He manifested the grace of God more gloriously than has been done by creation or Providence. This is the clearest revelation of the everlasting mercy of the living God. In the Redeemer we behold the unveiling of the Father’s face. What if I say the laying bare of the divine heart? To repeat the figure of the text, this is the dayspring from on high which hath visited us: the Sun which has arisen with healing in His wings. The grace of God hath shone forth conspicuously, and made itself visible to men of every rank in the person and work of the Lord Jesus. This was not given us because of any deservings on our part; it is a manifestation of free, rich, undeserved grace, and of that grace in its fullness. The grace of God has been made manifest to the entire universe in the appearing of Jesus Christ our Lord...

We live in an age which is an interval between two appearings of the Lord from heaven. Believers in Jesus are shut off from the old economy by the first coming of our Lord. The times of man’s ignorance God winked at, but now commandeth all men everywhere to repent. We are divided from the past by a wall of light, upon whose forefront we read the words Bethlehem, Gethsemane, Calvary. We date from the birth of the Virgin’s Son: we begin with Anno Domini. All the rest of time is before Christ, and is marked off from the Christian era. Bethlehem’s manger is our beginning. The chief landmark in all time to us is the wondrous life of him who is the light of the world. We look to the appearing of the grace of God in the form of the lowly One of Nazareth, for our trust is there. We confide in him who was made flesh and dwelt among us, so that men beheld his glory, the glory as of the Only Begotten of the Father, full of grace and truth. The dense darkness of the heathen ages begins to be broken when we reach the first appearing, and the dawn of a glorious day begins.

Brethren, we look forward to a second appearing. Our outlook for the close of this present era is another appearing, — an appearing of glory rather than of grace. After our Master rose from the brow of Olivet His disciples remained for a while in mute astonishment; but soon an angelic messenger reminded them of prophecy and promise by saying, “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” We believe that our Lord in the fullness of time will descend from heaven with a shout, with the trump of the archangel, and the voice of God.

“The Lord shall come! the earth shall quake;
The mountains to their center shake;
And, withering from the vault of night,
The stars shall pale their feeble light.”

This is the terminus of the present age. We look from Anno Domini, in which he came the first time, to that greater Anno Domini, or year of our Lord, in which he shall come a second time, in all the splendor of his power, to reign in righteousness, and break the evil powers as with a rod of iron. (Two Appearings & the Discipline of Grace)

HAS APPEARED: Epephane (2API):

As discussed below (see phrase to all men) the following translations are not entirely accurate...

(NIV) For the grace of God that brings salvation has appeared to all men.

(KJV) For the grace of God that bringeth salvation hath appeared to all men

Has appeared - "Did appear". It has shined forth. It has brought to light or shown. This is the first epiphany or the incarnation. This grace has penetrated our moral and spiritual darkness.

Clarke writes...

There is a beauty and energy in the word epiphaino, 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, Malachi 4:2, arises on the whole human race with healing in his wings.

Isaiah had prophesied of this appearance centuries earlier writing that...

The people who walk in darkness will see a great light. Those who live in a dark land, the light will shine on them. (Isaiah 9:2)

As Jameison rightly observes that the grace of God has appeared...

after having been long hidden in the loving counsels of God (Col 1:26-note; 2Ti 1:9-note; 2Ti 1:10-note). The image is illustrated in Acts 27:20 ("since neither sun nor stars appeared [epiphaino] for many days"). 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” (1Th 5:5, 8-see notes 1Th 5:5; 5:8; there is a double “appearing,” that of “grace” here, that of “glory,” Tit 2:13; compare Ro 13:12-note).

Grace of God has appeared - When did it appear in history? In the first century, the time of the New Testament. However the Tyndale Bible Dictionary makes the excellent point that...

The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT... Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gen 3:15) and solicitous care rather than with abandonment or retributive annihilation... Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).

Appeared (2014) (epiphaino  from epí = upon + phaíno = to shine, English = epiphany, which some churches observe in commemoration of coming of Magi as first manifestation of Christ to the Gentiles) (Click for more detailed definition) means literally to shine upon and so to become visible and to be made clear or manifest (passive voice).

Note that epiphaino is the first word in the Greek sentence for emphasis.

Epiphaino - 4 uses in the NT - Lk. 1:79; Acts 27:20; Titus 2:11; 3:4

Epiphaino means to cause light to shine upon some object in the sense of illuminating it and was used of the dawning of light upon darkness.

Epiphaino is used particularly of divine interposition, especially to aid, and of the dawning of light upon darkness.

The Septuagint uses epiphaino in the famous Aaronic blessing...

Numbers 6:25 The LORD make His face shine on (epiphaino) you, And be gracious to you;

Zacharias (John the Baptist's father) filled with the Holy Spirit prophetically declared...

And you, child (John the Baptist), will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; To give to His people the knowledge of salvation by the forgiveness of their sins, because of the tender mercy of our God, with which the Sunrise from on high (Speaks of the Messiah) shall visit us, TO SHINE UPON (epiphaino) THOSE WHO SIT IN DARKNESS (Messiah's coming would be like the coming of dawn, light driving away darkness) AND THE SHADOW OF DEATH, To guide our feet into the way of peace." (Luke 1:75, 76, 77, 78, 79) (Comment: The coming of Jesus Christ was the light of the grace of God’s salvation dawning upon this sin-darkened world.)(See Table comparing Rapture vs Second Coming)

In Titus 3 Paul uses epiphaino again writing that

when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit (see notes Titus 3:4; 3:5)

Epiphaino describes the sudden appearance upon the scene and was used in ancient Greece as a religious term to describe a visible manifestation of a hidden deity (especially to provide aid), either in person or by some great act through which his presence is revealed.

Hughes writes that

In Greek literature this word can function as a technical term to describe a hero (or a god) breaking into a helpless situation to rescue someone from danger. Paul typically uses this terminology to refer to the past or future coming of Christ to rescue his people (cf. Titus 2:13). When the apostle uses the same word to describe the coming of grace, he so intertwines who Christ is with what Christ provides that the two become inseparable in our consideration. Grace is not some abstract doctrine or theological construct. Grace comes as Christ does. Grace is as personal as he is. In fact, Christ is grace. The unmerited favor of God is what Jesus is about, but it is also who he is. We should thus see grace as a personal action by a personal God who saved us from our helpless condition out of pure love. (Preaching the Word - 1 & 2 Timothy and Titus: To Guard the Post.)

And so the image conveyed by epiphaino is that of grace suddenly breaking in on our moral darkness, like the rising sun or as Malachi puts it "the Sun (Son) of righteousness " rising "with healing in (His) wings" so that we those so enlightened might be empowered to "go forth and skip about like calves from the stall." (Mal 4:2)

In the Greek text, the verb epiphaino, "has appeared" is placed at the beginning of the passage to stress that the manifestation of grace is a historical reality, a fact also emphasized by use of the aorist tense which pictures a past completed action (a historical event).

Howard Zabriskie comments that epiphaino...

is an aorist indicative, and since all aorists express punctiliar action, one learns that the appearance of God’s grace here spoken of, is not a process. It may be noticed also that this aorist is ingressive. There are three kinds of aorist tenses in Greek; ingressive, constative, and effective. The ingressive aorist places the emphasis on the beginning of the action. This verb, therefore, throws light on a difficult problem. This age is called the Age of Grace and yet many see little difference between God’s dealings with man now and His dealings with man before the inception of the law. Many reason that God dealt in grace then and saved those who looked in faith to Him, just as He saves those who now believe in His Son. Faith was then the necessary prerogative to please God just as it is now. Wherein lies the difference?

The verb helps answer the question. Since it stresses point action it implies that God did something at a definite time which serves to display His grace in a manner superior to any revelation of it that had been previously given. Clearly, then, this points to the cross of Christ, for it was there that God’s grace found a display superior to that seen in all other ages. Therefore, because Christ has died and because we are living in an age this side of the cross, God can deal with us in a different manner from that in which He dealt with those living before the cross. Never before has God concluded all under sin, because of which action all who are unsaved, Jews or Gentiles, bond or free, stand on the same plane before Him. There never has been an age, before our present one, nor will one ever come again, in which God will be selecting a group from every kindred, tongue, and nation to make a people for His name. This group is being selected during this present age, and the selection is being made, not on the basis of individual merit, but purely on the basis of grace. Lastly, this age shows men that God in grace is doing for man what man in other ages has never been able to do for himself. Therefore, this is rightly called the Age of Grace. Grace is the outstanding thing that characterizes all of God’s dealings with man today. (The Discipline of Grace in Bibliotheca Sacra 93:370. April, 1936. Page 168) (Theological Journal Subscription info) (List of 22 journals - 500 yrs of articles searchable by topic or verse! Incredible Online Resource!) (Ed: Don't misunderstand -- all of God's dealings in the OT were also by grace for men are ever and only saved by grace through faith, cp Abram in Genesis 15:6)

Hiebert comments that

The reference is to Christ’s entire earthly life—his birth, life, death, and resurrection. The verb epephane, from which we derive our word ‘epiphany,’ means ‘to become visible, make an appearance,’ and conveys the image of grace suddenly breaking in on our moral darkness, like the rising sun. (It is used of the sun in Acts 27:20.) Men could never have formed an adequate conception of that grace apart from its personal manifestation in Christ, in his incarnation and atonement.

Who appeared? Not simply the attribute of God's grace, but Jesus Christ Himself, grace incarnate, God’s supremely gracious gift to fallen mankind. Isaac Watts has an apropos hymn...

BEHOLD, THE GRACE APPEARS!
Play hymn

Behold, the grace appears!
The promise is fulfilled;
Mary, the wondrous virgin, bears,
And Jesus is the Child.

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Don't Waste It - The prince of a small, oil-rich Asian nation was indicted for allegedly squandering $16 billion of his country's wealth. Over a 10-year period, the prince is believed to have lost huge sums through poor judgment and bad investments. His nation's High Court said that he spent $2.7 billion just on aircraft, yachts, cars, and jewelry.

While shaking my head in disbelief, I had to ask myself if I too am guilty of recklessly wasting riches—the riches of God's grace. If I have received His mercy and forgiveness yet continue to yield to sin, I am squandering His grace.

After Jesus healed a man who had been an invalid for 38 years, the Lord said to him, "See, you have been made well. Sin no more, lest a worse thing come upon you" (John 5:14). It seems that Jesus was warning him not to waste God's healing touch on his life. Paul too pleaded with the Christians in Corinth "not to receive the grace of God in vain" (2 Corinthians 6:1). Indeed, God's grace should result in changed lives (Titus 2:11-12).

As God freely forgives us, His grace opens the door for us to change. How tragic it would be to fritter away a spiritual fortune instead of allowing "the riches of His grace" to transform our lives! (Ephesians 1:7-note). — David C. McCasland

Almighty God, Your grace impart,
Fix deep conviction on each heart;
Nor let us waste on trifling things
The life that Your salvation brings. —Anon.

To avoid disgrace, grow in grace.

BRINGING SALVATION TO ALL MEN: sôtêrios pasin anthropois: (Ps 67:2-note, Lk 3:6,Jn 1:9, 1Ti 2:4, 5, 6, Ro 10:18-note,2Pe 3:9-note) (Ps 96:1, 2, 3-note; Ps 96:10-note, Ps 98:1, 2, 3-note; Ps 117:1, 2-note; Isa 2:2;2:3, 45:22; 49:6; 52:10; 60:1, 2, 3; Mt 28:19; Mk 16:15; Lk 3:6; 24:47; Acts 13:47; Jn 1:9; Ro 10:18; Ro 15:9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19-note; Eph 3:6, 7, 8--note; Col 1:6-note; Col 1:23-note 1Ti 2:4; 2Ti 4:17-note) 

"which carries with it salvation for all men" (Darby)

The following version if taken out of context could be misinterpreted as "universalism" (all will be saved)

"For the grace of God has appeared, saving all" (New American Bible).

But even the NAS rendering is one of which the Universalist is particularly fond, craftily misinterpreting and misusing this verse to give pseudo-Scriptural support to his false doctrine that all men will be saved irrespective of their deeds. Paul's point is not that the entire world will be saved but that the message of God's grace has been made available to all people. He is showing the universal scope of salvation while the saving effect is dependent on the personal response of faith.

Here are some other translations:

"that brings salvation has appeared to all men" (NIV)

"God's saving kindness has appeared for the benefit of all people" (GWT)

"For the free gift of eternal salvation is now being offered to everyone" (TLB)

Bringing salvation - The verb bringing is not present in the original Greek but is added to smooth out the English translation.

To all men- The phrase to all men may be connected either with appeared (NIV "the grace of God that brings salvation has appeared to all men") or with salvation (NAS) and grammatically either would be possible.

A D Litfin however argues that the NIV rendering...

introduces an idea foreign to the New Testament and to common sense, since the gospel itself has patently not “appeared” to all men (unless “all men” means all kinds of people and not every single person).  (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor or Logos)

Salvation (4992) (soterios from soter = savior) is an adjective which refers to that which is pertains to the means of salvation =  bringing salvation, delivering, rescuing.

Soterion/soterios is used 5x: (Lk. 2:30; 3:6; Acts 28:28; Eph. 6:17; Titus 2:11)

Soterios describes the act of delivering or saving from great danger or peril and of healing, protecting and preserving. In the original Greek text here in Titus 2:11 "soterios" is an adjective meaning "saving, bringing salvation" and describes the effect of this grace as being beneficent and redemptive.

Grace brings salvation (Ro 3:24-note, Eph 2:8, 2:9-note, 2Ti 1:9- note) but it doesn't stop there, for then grace empowers the believer for daily sanctification (See discussion of sanctification at the three tenses of salvation)

Grace as used here by Paul refers both to grace to the guilty sinner (in Titus 2:11) and the gracious favor of God in its enabling power and effect, which is to be found alone in Christ (see note on this meaning of grace in 2Ti 2:1-note).

Vine writes that it is

"Only as we live in the enjoyment of the power of this grace can we devotedly and faithfully discharge the service committed to us (in Titus 2:12). There is adequate grace to meet our every need. (cf "manifold [poikilos - variegated] grace" (1Pe 4:10-note] for "various [poikilos - variegated, multi-colored - same word in Lxx describing Joseph's coat of "many colors"] trials" (1Pe 1:6-note) (Vine)

God in His mercy does not give us what we do deserve but God in His grace gives us what we don’t deserve and could never obtain without Him, so that now believers are empowered to do "good works" which we could not have done unless grace had appeared.

All the other NT uses of soterios/soterion are recorded below

(1) Luke 2:30 - Luke uses this word in his description of the encounter of Simeon and the infant Jesus, writing that

"there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Messiah. And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, then he took Him into his arms, and blessed God, and said, "Now Lord, Thou dost let Thy bond-servant depart In peace, according to Thy word for my eyes have seen Thy salvation (soterios) which Thou hast prepared in the presence of all peoples, a LIGHT OF REVELATION TO THE GENTILES, And the glory of Thy people Israel." (Lk 2:25-32)

It is interesting that in the Bible's first mention of "salvation," Jacob also stated that he was waiting "for Thy salvation (Hebrew = Yeshua from which is derived the name Jesus) I wait, O LORD." (Ge 49:18). Simeon, the namesake of Jacob's second son actually saw "Thy Salvation" in the Spirit in the Person of little Jesus.

(2) Luke 3:6 - Luke again uses soterios in his description of John the Baptist's prophesy of the coming Messiah in which he declared that

"ALL FLESH SHALL SEE THE SALVATION OF GOD." (Lk 3:6)

In both of these verses, Luke uses "salvation" as virtually synonymous with the Savior, a figure of speech known as a metonymy in which one uses the name of one thing ("salvation") for another thing (in this case "Jesus" or "Savior") of which it ("salvation") is an attribute.

(3) Acts 28:28 - Paul speaking to the Jews during his house arrest in Rome declared to them that since they had rejected the offer of salvation, it would go to the Gentiles saying

"Let it be known to you therefore, that this salvation (soterios) of God has been sent to the Gentiles; they will also listen." (Acts 28:29)

(4) Ephesians 6:17 - The last use by Paul is in describing the Christian's spiritual wardrobe...

And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God. (Comment: The "helmet of salvation" speaks of the believer's assurance of salvation) (Ephesians 6:17-note)

To all men -  The Greek word for "all" (pas) means all without exception. The point is that "Salvation" is available to all men but not all men will receive (believe in) Jesus as Savior. In fact Scripture teaches that most will not. There is no suggestion here or anywhere else in the Bible that everyone will eventually be saved. Universal salvation is a lie. The heart of "God our Savior...desires all men to be saved and to come to the knowledge of the truth." (1Ti 2:3, 4). Later in that same epistle Paul reiterated that

the living God...is the Savior of all men, especially of believers. (1Ti 4:10)

Howard Zabriskie explains that...

Although salvation has been bought for all men, all have not accepted it for themselves. By the death of Christ, God has provided salvation for all men and has made such provision as is necessary for the salvation of “whosoever will.” Christ’s death is a finished work in the matter of salvation, having procured redemption towards sin, reconciliation with respect to man, and propitiation towards God. Every barrier has been removed that has hindered this marvelous display of God’s grace. Thus, humanly speaking, man himself is the only hindrance to his salvation. By this explanation, the text of the American Revised Version, which is to be preferred, can be accepted and the position of the Universalist can be refuted. (The Discipline of Grace in Bibliotheca Sacra 93:370. April 36. p. 163)

Hiebert adds that this phrase ("to all men") is

descriptive of the universality of the salvation provided in Christ; it is adapted to and freely available to all men. No nation, tongue, class, or group was excluded. The atonement rendered all men saveable. This does not mean that all men will be saved, since its power actually to save is dependent upon personal faith. (Titus and Philemon, p57, Moody Press, 1957).

What does genuine salvation look like? See the clear description in the next verse. How deceptive is it to say one is saved by "believing" and then fail to show no denial of ungodliness or worldly desires and no heart for godly living. Jesus warned that many would be deceived (Mt 7:21,22,23-notes Mt 7:21; 22; 23). How dangerous is the cloak and garb of "religion". There are many religious men and women in hell today who "believed" and yet by their continual lawless behavior (cf 1Jn 3:9 10) they demonstrated that there had never been a circumcision of their hearts (Col 2:11-note).

Grace in the form of salvation is so adjusted that the one who receives it, turns from sin to serve the living God and live a holy life, for grace includes not only the bestowal of a righteousness, but the inward transformation consisting of the power of indwelling sin broken and the divine nature implanted, which liberates the believer from the compelling power of sin and makes him hate sin, love holiness, and gives him the power to love and obey the Word of God.

Kenneth Wuest comments on grace and law writing that

To be under law refers to an unsaved person who attempts to live in obedience to the law of God. To be under grace is to be a saved person who has been the subject of the surgical operation in which the power of the sinful nature has been broken and the divine nature implanted. The poet says, “Do this and live, the law commands, but gives me neither feet nor hands. A better word the gospel brings. It bids me fly and gives me wings.” Wings in Scripture, speak of supernatural power. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

Paul sets grace against works directly in opposition to one another so far as the means of salvation is concerned (Ro 11:6-note). But Paul is very careful to make plain that good deeds naturally issue from and are required by grace (Titus 2:11, 12).

Grace! ’tis a charming sound,
Harmonious to the ear;
Heav’n with the echo shall resound,
And all the earth shall hear.

Saved by grace alone!
This is all my plea:
Jesus died for all mankind,
And Jesus died for me.”
                            --Poet unknown

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Titus 2:11 What's Ahead? - American theologian Carl Henry gave a thought-provoking lecture with these three major points:

1. "The barbarians have come."

Evil forces have entered the gates and are tearing down the values Christians embrace as true and good. Many thoughtful people believe that we are witnessing the moral collapse of Western civilization, and they are afraid.

2. "Jesus is coming."

Christians have lived for 20 centuries with the hope that they will witness the glorious appearing of our great God and Savior, Jesus Christ. The darker the night, the brighter shines that hope. The barbarians may have won a battle, but they will not win the war.

3. "The church doesn't know whether it is coming or going."

Many of those who claim to know God deny Him by their words and actions. A great number of Christians believe that the hands on the clock of history are nearing the midnight hour, but they don't know just how close. Whether our Lord comes today or in a thousand years, Christians must say no to ungodliness and worldly passions and live self-controlled, upright, and godly lives in this present evil age (Titus 2:11).

Let's get our eyes off the barbarians, keep looking for the coming of our Lord, and live for Him today.-- Haddon W. Robinson  (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Faithful and true would He find us here
If He should come today?
Watching in gladness and not in fear,
If He should come today?-- Morris