Instructing (3811) (paideuo from país = child) refers primarily to the training or discipline of children (whether in the schools of men - Acts 7:22, Acts 22:3 or in the school of God, Titus 2:12, et al), at one end of the spectrum training by teaching, instructing, educating or nurturing and at the other end of the spectrum utilizing correction and punishment if necessary (which it usually is for children) as a part of the training or child rearing process bringing them to maturity (this end of the spectrum conveyed by English words like chastise or chasten - see below - as morally disciplining an adult, correcting them and giving them guidance). In that regard we will briefly look at some of the most common English words used to translate paideuo and will attempt to draw out the sometimes subtle differences in meaning. From this introduction, you can see that the meaning of paideuo is dependent on the context.
Spurgeon comments that paideuo...
is a scholastic term, and has to do with the education of children; not merely the teaching, but the training and bringing of them up. The grace of God has come to be a schoolmaster to us, to teach us, to train us, to prepare us for a more developed state. Christ has manifested in his own person that wonderful grace of God which is to deal with us as with sons, and to educate us unto holiness, and so to the full possession of our heavenly heritage. We are the many sons who are to be brought to glory by the discipline of grace.
So then, first of all, grace has a discipline. We generally think of law when we talk about schoolmasters and discipline; but grace itself has a discipline and a wonderful training power too. The manifestation of grace is preparing us for the manifestation of glory. What the law could not do, grace is doing.
The free favor of God instills new principles, suggests new thoughts, and by inspiring us with gratitude, creates in us love to God and hatred of that which is opposed to God. Happy are they who go to school to the grace of God!
This grace of God entering into us shows us what was evil even more clearly than the commandment does. We receive a vital, testing principle within, whereby we discern between good and evil.
The grace of God provides us with instruction, but also with chastisement, as it is written, “As many as I love I rebuke and chasten.”
As soon as we come under the conscious enjoyment of the free grace of God, we find it to be a holy rule, a fatherly government, a heavenly training. We find, not self indulgence, much less licentiousness; but on the contrary, the grace of God both restrains and constrains us; it makes us free to holiness, and delivers us from the law of sin and death by “the law of the spirit of life in Christ Jesus (Ro 8:2-note).” (From Spurgeon's sermon Two Appearings & the Discipline of Grace)
The most severe meaning of paideuo in the NT is Pilate's mistreatment of our Lord...
Luke 23:16 "I will therefore punish (paideuo) Him and release Him...Luke 23:22 And he said to them the third time, "Why, what evil has this man done? I have found in Him no guilt demanding death; I will therefore punish (paideuo) Him and release Him." (Comment: Clearly paideuo does not mean training or correction in this context, but only maltreatment)
Paideuo is used 13 times in the NT (23.16" class="scriptRef">Luke 23:16, 22; Acts 7:22; 22:3; 1Cor 11:32; 2 Cor 6:9; 1Ti 1:20; 2Ti 2:25; 12" class="scriptRef">Titus 2:12; Heb 12:6, 7, 10; 19" class="scriptRef">Rev 3:19) and 49 times in the Septuagint (LXX) (Lev 26:18, 23, 28; Deut 4:36; 8:5; 21:18; 22:18; 32:10; 2 Sam 22:48; 1 Ki 12:11, 14" class="scriptRef">14" class="scriptRef">14; 2 Chr 10:11, 14; Esther 2:7; Ps 2:10; 6:1; 16:7; 38:1; 39:11; 90:10; 94:10, 12; 105:22; 118:18; 141:5; Pr 3:12; 5:13; 9:7; 10:4; 13:24; 19:18; 22:3; 23:13; 28:17; 29:17, 19; 31:1; Isa 28:26; 46:3; Jer 2:19; 6:8; 10:24; 31:18; 46:28; Ezek 23:48; 28:3; Hos 7:12, 14; 10:10)
Paideuo is translated in the NAS as: correcting(1), discipline(2), disciplined(2), disciplines(1), educated(2), instructing(1),punish(2), punished(1), taught(1).
Paul explains Who and why believers are disciplined writing...
1Corinthians 11:32 But when we are judged, we are disciplined by the Lord in order that we may not be condemned (have sentence pronounced) along with the world.
Nelson's New Illustrated Bible Dictionary has an interesting statement on discipline noting that
the biblical concept of discipline has both a positive side (instruction, knowledge, and training) and a negative aspect (correction, punishment, and reproof). Those who refuse to submit to God’s positive discipline by obeying His laws will experience God’s negative discipline through His wrath and judgment. (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary)
As discussed below paideuo can also be viewed as "parental" or "family" discipline as in the following passages (He 12:5, 6, 7, 8, 9, 10, 11-see notes He 12:5; 6; 7; 8; 9; 10; 11, 1Cor 11:32).
As Hiebert says
"notwithstanding the assertions of some learned modern psychologists, the timely use of some physical persuasion on the posterior end is truly beneficial for the development of the child" and I would add for "the child of God"!
Hiebert goes on to add that God's
"grace takes the believer into its school and carries on the process of training us. Knowledge of things spiritual is given, but when that is not enough then rebuke, conviction, and chastening are administered. The final aim is not creed but character. Accordingly we are told "Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth" (He 12:6-note). The present tense indicates that this is a continuing process. No one ever graduates from the school of God's grace in this life." ("Titus and Philemon" p58, Moody, 1957) Amen to that.
The English word "discipline", which is used to translate paideuo, is defined by Webster as training that corrects or molds mental faculties and moral character. Discipline is derived from a Latin word meaning “instruction” or “training.”
Discipline describes the process of learning which molds one's character and enforces correct behavior. To discipline someone means to put them in a state of good order so that they function in the way they were intended to function.
Discipline, in spite of a popular misconception, is not inherently stern or harsh.
The English word "chastise" is sometimes used to translate paideuo and conveys a somewhat "harsher" degree of discipline.
Webster defines "chastise" as the infliction of either corporal punishment (as by whipping) or verbal censure.
Vance Havner speaking of the value of discipline quipped that...
You cannot sharpen an axe on a cake of butter.
Or as John Trapp bluntly put it...
Better be pruned to grow than cut up to burn.
Pilate, since he had declared our Lord guiltless of the charge brought against Him, and hence could not punish Him, weakly offered, as a concession to the Jews, to "therefore punish (KJV = "chastise" = paideuo) Him and release Him" (Lk 23:16, cf Lk 23:22) in context picturing punishment with blows and/or scourging.
Chasten is a broader term than "chastise" and means the discipline or training to which one is subjected, without, as in the other term, referring to the means employed to this end. Chasten is from Latin castus meaning pure or chaste and to chasten then is properly "to purify". In Paul's use of paideuo in first Timothy, although translated "taught", he clearly intends a harsher degree of discipline declaring
Hymenaeus and Alexander...I have delivered over to Satan, so that they may be taught (paideuo) not to blaspheme. (1Ti 1:20)
However one interprets this passage, it is clear that Paul is not referring to the impartation of knowledge per se but is speaking more of "teaching" by punishment or chastisement. And as Lea has well said "Education in Christian behavior is seldom a painless process since it involves the correction of human behavior which by nature stands in opposition to God."
Paideuo as discussed above originally meant to bring up a child, educating and instructing them and was used of activity directed toward the moral and spiritual nurture and training of the child, the goal being to influence the child's will and behavior.
Plato wrote (in "Laws", 659) that
Education (paideia noun form of paideuo) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right.
Luke's uses in Acts emphasize the educational component of paideuo...
Moses (who) was educated (paideuo) in all the learning of the Egyptians ("the school of men") and he was a man of power in words and deeds. (Acts 7:22)
Paul describes himself as
a Jew, born in Tarsus of Cilicia, but brought up in this city, educated (paideuo) under Gamaliel ("the school of men"), strictly according to the law of our fathers, being zealous for God, just as you all are today. (Acts 22:3)
Paul gives instruction to all who would seek to be the Lord's bond-servant that they...
must (dei = a necessity) not be quarrelsome, but be kind to all, able to teach, patient when wronged, 25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, with gentleness correcting (paideuo - present tense) those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth (see notes 2 Ti 2:24; 2:25).
Because the objects of this instruction are those who teach false doctrine and live ungodly lives, this particular instruction is in the form of correction so that they may repent and learn the truth.
HAVE YOU ENTERED
GOD'S SCHOOL OF GRACE?
Lehman Strauss writes that...
When the believing sinner accepts the work of divine grace which sent Christ to Calvary for his redemption, he matriculates (enrolls as a member) in the school of grace. Grace becomes his teacher to train, educate, and instruct him.
The end of the training course is the second appearing of Christ, and with that great event ever before him, he allows grace to correct and chasten him.
But keep in mind that the instruction is for believers only. While grace is bringing salvation to “all men,” it is obvious that all do not want salvation on God’s terms. They who refuse to enter the school of grace cannot receive its instruction. Grace teaches “us,” that is, the Christian believers.
With the second appearing of Christ before us (Titus 2:13), we readily submit to the disciplinary process of grace. The first lesson grace teaches us is a negative one. The Christian must deny or denounce ungodliness. “Ungodliness” (Gr. asebeia) is just the opposite of “godliness” (Gr. eusebeia) (Titus 1:1). The first act of saving grace is to rid the believer of impiety or irreverence toward God. Ungodliness, which is irreverence toward God, is usually the root of all other sins. I am amazed at the irreligious contempt for God in our day.
We can be certain that the person who has not denied ungodliness does not know the grace of God. He is not living with Christ’s return in view.
Believers must deny “worldly lusts,” those desires having the character of this present age however refined they may appear. The school of grace teaches us to “love not the world, neither the things that are in the world” (1John 2:15-note). “Be not conformed to this world” (Ro 12:2-note), because the “friendship of the world is enmity with God” (Jas 4:4-note). The Christian who is looking for that “blessed hope,” which is the appearing of Jesus Christ, will not be lusting after the pleasures and treasures of the world. It was Zacharias who said that God redeemed us that we “might serve him without fear, in holiness and righteousness before him, all the days of our life” (Luke 1:74, 75).
The blessed hope is indeed a sanctifying hope.
The teaching of grace, in view of the coming again of Christ, is not all negative. On the positive side we are exhorted to “live soberly,” that is in a sober-minded or sound-minded manner. Here is an exhortation enjoined upon all Christians. “Aged men be sober…aged women likewise…teach the young women to be sober…young men likewise exhort to be sober minded” (Titus 2:2–6). The Christian’s mind is set in proper balance who looks expectantly for Christ’s return.
The upward look for the coming again of the Lord Jesus is an effective counteraction for an unbalanced mind.
We should live “righteously.” Righteous living is right living before my fellowman. Then we are to live “godly.” Godly living is a right condition before God. Twice in the New Testament the words “holiness and righteousness” appear together (Luke 1:75; Eph 4:24), expressing the ideas of character before God and conduct before men. The hope of the coming again of Jesus Christ to claim His church provides incentive and stimulus for right living. It is a sanctifying hope.
Jesus Christ came the first time in order that He might get us ready for His second coming. (Our Only Hope BSac 120:478 - Apr 1963) (22 journals - 500 yrs of articles searchable by topic or verse! Incredible Online Resource!)
Family Discipline - God's discipline of His children brings them up and handles them as one would a child who is growing to maturity and who is in continual need of direction, teaching, instruction and a certain measure of compulsion in the form of even chastisement or chastening. God deals with saints as sons and daughters because He loves us too dearly to allow us to go on in sin. Like wandering sheep we soon feel the shepherd’s crook on our necks pulling us back into the fold and unto Himself. (2Cor 6:9; cf. Pr 3:12).
The writer of Hebrews discusses God's familial, filial discipline at some length reminding all sons and daughters who are experiencing His discipline to receive it and
5 not (to) regard lightly the discipline (paideia - the related noun) of the Lord, nor faint when you are reproved by Him, 6 for those whom the Lord loves, He (continuously as they need it) disciplines (paideuo) and He scourges every son whom He receives" adding that 7 "it is for discipline (paideia) that you endure; God deals with you as with sons; for what son is there whom his father does not discipline (paideuo)? 8 But if you are without discipline (paideia) of which all have become partakers, then you are illegitimate children and not sons. 9 Furthermore, we had earthly fathers to discipline (paideutes - noun form) us and we respected them; shall we not much rather be subject to the Father of spirits, and live? 10 For they disciplined (paideuo) us for a short time as seemed best to them, but He disciplines us for our good, that we may share His holiness. 11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. (see notes Hebrews 12:5; 12:6; 12:7; 12:8; 12:9; 12:10; 12:11)
The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it. Whatever discipline we are experiencing, we can be sure that His chastening hand is controlled by His loving heart.
In the context of participating in the Lord's supper (communion), Paul warns that against partaking without self-examination, the consequences of which can include sickness and even death. Paul writes that
when we are judged, we are disciplined (KJV, "chastened") by the Lord in order that we may not be condemned along with the world. (1Cor 11:32)
The Lord chastens His own children to drive them back to righteous behavior and sends death to some in the church to encourage those who remain to repent and choose holiness rather than sin. In so doing God is not doing so as would a judge condemning a criminal, but as a loving Father punishing His disobedient children. Chastening proves His love for us, and chastening can, if we cooperate, perfect His life in us.
The Septuagint (LXX) uses paideuo 62 times. For example, the psalmist extols the benefit of divine discipline declaring
Blessed is the man whom Thou dost chasten (Lxx = paideuo), O LORD and dost teach out of Thy law. (Ps 94:12) (See Spurgeon's comment)
Spurgeon comments that
Though he may not feel blessed while smarting under the rod of chastisement, yet blessed he is; he is precious in God’s sight, or the Lord would not take the trouble to correct him. The psalmist calls the chastened one a man in the best sense, using the Hebrew word which implies strength. He is a man, indeed, who is under the teaching and training of the Lord.
Faith enables the afflicted psalmist to see his troubles as part of God’s discipline and education for him. It is a great thing to be thus taught by the Lord. In another psalm, David prays
O Lord, rebuke me not in Thy wrath and chasten (Lxx = paideuo) me not in Thy burning anger. (Ps 38:1) (See Spurgeon's commentary)
Spurgeon paraphrases it this way
Turn not the rod into a sword; smite not so as to kill. True, my sins might well inflame Thee, but let Thy mercy and longsuffering quench the glowing coals of Thy wrath. Let me not be treated as an enemy or dealt with as a rebel. Bring to remembrance Thy covenant, Thy fatherhood, and my feebleness, and spare Thy servant.
Finally, although this last example uses the related noun paideia, the truth conveyed is the same, Solomon writing that
reproofs for discipline are the way of life (NIV has "the corrections of discipline are the way of life") (Pr 6:23, 20, 21, 22)
When the believing sinner receives Christ by faith and is born again, he then enters into God's "classroom of grace", grace now becoming his teacher to train, educate, and instruct him. In other words, the "Grace of God" is personified as our personal pedagogue or schoolmaster (Gk paidagogos [from pais = child + agogos = leader] an instructor of teacher of children, a slave who escorted children to school).
Vine says that paideuo refers to
a training gracious and firm. Grace, which brings salvation, employs means to give us full possession of it.
Accordingly the thought here, as indicated in what follows, is that of training believers by way of discipline as well as instruction, so as to subdue our carnal inclinations and guide us in our new manner of life in Christ and under grace.
Instructing is present tense indicating that "the grace of God" is continually assisting the believer in the development of their ability to make appropriate choices against ungodliness and for godliness.
What Paul is saying is that grace of God not only saves us ("saving grace") but operates in the lives of those who are saved, exerting its dynamic effect ("sanctifying grace") in every aspect of the "child rearing" process -- training, teaching, encouraging, correcting and disciplining us for our good and God's glory. The grace of God is o assist in the development of a person’s ability to make appropriate choices, practice discipline.
The great Master-builder squares and polishes with many strokes of the chisel and hammer the stones which shall find a place at last in the walls of the heavenly Jerusalem.... It is the crushed grape, and not the untouched, from which the costly liquor distils.
Wiersbe adds that
Those who use God’s grace as an excuse for sin have never experienced its saving power (Ro 6:1-note; Jude 1:4). The same grace that redeems us also renews us so that we want to obey His Word (see note Titus 2:14) (Wiersbe, W: With the Word: Chapter-by-Chapter Bible Handbook. Nelson or Logos)
There is no surer way of allowing a child to end in ruin than to allow him to do as he likes. The child who gets his own way brings shame to his mother and is ultimately condemned along with the world. [Pr 6:23 Ps 119:71 - see Spurgeon's comment) Grace does not include (as one well known theologian has written) "the Christian's liberty to do precisely as he chooses." Clearly, grace does not grant permission to live in the flesh for that would "turn the grace of our God into licentiousness" (Jude 1:4) but supplies power to live controlled by the Spirit (Ro 8:12, 13-notes Ro 8:12; 13).
Grace is not license to do as we please, but the power to do as we should! Grace is God's enabling me to overcome sin ("sanctifying grace"). I cannot overcome it...it will overcome me if I try. All attempts to defeat the flesh in my own power will fail. It is not by "trying in self" but by "dying to self" that we enter into victory over sin. I can't. God never said I could. But He can and He always said He would. As those who have experienced a new birth, we now need to be continually instructed by grace in the way we should walk so that we do not dishonor the "family name" ("sons of God"). As Vance Havner said...
We can never be blessed until we learn that we can bring nothing to Christ but our need.
Grace is needed for every service, mercy for every failure and peace for every circumstance.
Thomas Brooks put it well when he said
The more grace thrives in the soul, the more sin dies in the soul....
A man may find out many ways to hide his sin, but he will never find out any way to subdue his sin, but by the exercise of grace.
Patrick Fairbairn writes that...
Herein lies the difference between the law and the gospel. The former shows itself in a denial of ungodliness and worldly lust—in an avoiding of those things which tend to dishonor God, and pamper worldly desires and appetites. The latter, in an active following after good—a necessary counterpart and complement to a renunciation of evil. ‘Soberly’ expresses the self-command and restraint which the Christian should always exercise over his thoughts and actions. ‘Righteously’ describes the integrity that should regulate all his dealings towards his fellow men. ‘Godly’ indicates the state of mind and conduct he should maintain in his relation toward God.
Hiebert talks about sensibly, godly and righteously noting that...
In the original these adverbs stand emphatically before the verb. They look in three directions, though sharp distinctions need not be pressed:
(1) inward, "self-controlled" ("soberly"), already stipulated for different groups (Titus 1:8; 2:2, 5) and now demanded of every believer;
(2) outward, "upright" ("righteously"), faithfully fulfilling all the demands of truth and justice in our relations with others;
(3) upward, "godly" ("reverently"), fully devoted to God in reverence and loving obedience.
Scofield observes that Titus 2:11-14
are notable for their perfect balance of doctrine with living. Beginning with the incarnation ("the grace of God...has appeared"), they relate this doctrine to a life that denies evil and practices good here and now (Titus 2:12); that sees in the return of Christ the incentive for godly conduct (the blessed hope" Titus 2:13-note), which works itself out in the form of personal holiness and good works, the purpose of the atonement (Titus 2:14). The passage is one of the most concise summations in the entire New Testament of the relation of Gospel truth to life.
Instructing us - The previous passage ended with the grace of God appearing to all men, but now Paul ratchets it down to "us", which would include himself and indicates he is speaking specifically to believers.
Spurgeon comments on this in his sermon observing that...
Grace has its discipline, and grace has its chosen disciples, for you cannot help noticing that while the eleventh verse says that, “the grace of God that brings salvation has appeared to all men,” yet it is clear that this grace of God has not exercised its holy discipline upon all men, and therefore the text changes its “all men“ into “us.” Usually in Scripture when you get a generality you soon find a particularity near it. The text hath it, “instructing us to deny ungodliness and worldly desires and live soberly, righteously, and godly in this present age.”
Thus you see that grace has its own disciples. Are you a disciple of the grace of God? Did you ever come and submit yourself to it? Have you learned to spell that word “faith?” Have you childlike trust in Jesus? Have you learned to wash in the laver of atonement? Have you learned those holy exercises which are taught by the grace of God? Can you say that your salvation is of grace? Do you know the meaning of that text, “By grace are ye saved through faith; and that not of yourselves: it is the gift of God?”
If so, then you are His disciples, and the grace of God which has appeared so conspicuously has come to discipline you. As the disciples of grace, endeavor to adorn its doctrine. According to the previous verses (see note Titus 2:10), even a slave might do this. He might be an ornament to the grace of God. Let grace have such an effect upon your life and character that all may say,
See what grace can do! See how the grace of God produces holiness in believers!
All along I wish to be driving at the point which the apostle is aiming at: that we are to be holy — holy because grace exercises a purifying discipline, and because we are the disciples of that grace. (From Spurgeon's sermon Two Appearings & the Discipline of Grace)
TO DENY UNGODLINESS: hina arnesamenoi (AMPMPN) ten asebeian: (deny Lk 9:23, Ro 6:12,13, 14, 8:13, 13:12,13, 14 2Cor 7:1, Gal 5:16, Gal 5:24, Eph 4:22, 23, 24, 25, Col 3:5, 6, 7, 8, 9, 1Th 4:7, Heb 11:24, 25, 26, 27f, 1Pet 2:11, 12, 2Pe 1:4, 1Jn 2:15, 16, 17) (Isa 55:6, 55:7; Ezek 18:30;18:31, 33:14; 33:15 Mt 3:8, 3:9, 3:10; 16:24; Lk 1:75; Ro 6:4, 6:5, 6:6; 6:12, 6:19, 8:13; 13:12, 13:13 ;1Cor 6:9, 10, 11; 2Cor 7:1; Gal 5:24; Eph 1:4; 4:22, 23, 24, 25; Col 1:22; Col 3:5, 3:6, 3:7, 3:8, 3:9; 1Th 4:7; Jas 4:8, 4:9, 4:10; 1Pe 2:11, 12; 4:2 4:3 4:4 4:5; 2Pe 1:4; 2:20, 2:21, 2:22; 1Jn 2:15, 2:16, 2:17; Jude 1:18) (ungodliness Ro 1:18, 2Ti 2:16, Jude 1:18) (contrast "godliness" Titus 1:1-note)
Remembering that instructing also has the inherent meaning of disciplining recall Solomon's Proverb which says...
The refining pot is for silver and the furnace for gold, but the LORD tests (bachan - focuses attention on an examination to prove the existence of some spiritual quality, such as integrity; Lxx = dokimazo) hearts. (Proverbs 17:3)
God's tests of the character of His children are always constructive not destructive in their intent. Remember that gold is most valuable when it has been intensely heated in the furnace in order to remove all dross (the scum on top, the impurities, that which is worthless) leaving one with pure gold (cp Job 23:10). How beautiful does the glory of the purified gold shine forth giving the metal its great valuable, a value made possible only by it having endured the refiner's fiery furnace. There is no other known method for removing the dross than by the furnace. In the same way, God's "furnace of discipline (instruction)" removes the dross from the believer’s heart in a way that no other process can accomplish. And although He need not use any one, He chooses to use tested men and women, those prepared personally by Himself as the Great Refiner.
To (2443) (hina) is a conjunction which expresses the purpose of the child rearing of believers -- "to deny ungodliness..." Paul is calling for a conscious choice of denial to be made as a first step in the new life of grace. There must be a conscious, willful repudiation of thoughts, words, and actions that are opposed to true godliness.
Van Oosterzee rightly said that...
The true learning of heaven must begin with the unlearning and laying off of all which stands in the way of the development of the new man.
A W Pink says...
Alas, many who are glad to hear of the grace which brings salvation, become restless when the preacher presses the truth that God's grace teaches us to DENY. That is a very unpalatable word in this age of self-pleasing and self-indulgence; but turn to Mt 16:24, "Then said Jesus unto His disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow Me." And again, "Whoever does not bear his cross, and come after Me, cannot be My disciple" (Lk 14:27)—that is the unceasing demand of Christ, and nothing but Divine grace working within—can enable any one to meet it.
Grace teaches NEGATIVELY—it teaches us to renounce evil...Grace teaches a Christian to mortify his members which are upon the earth, "to deny ungodliness and worldly lusts." Grace teaches the believer to resist these evils—by preventing the flesh from ruling over him, and that, by refusing to allow sin to dominate his heart. (Grace Preparing for Glory)
The IVP NT Commentary has an interesting comment on deny writing:
Part of the earliest gospel message was the call to repent (Mark 1:15). It meant “to change the mind,” to leave behind an old way, a godless way, and turn to follow God. Paul’s material here uses a different word, deny. But the thrust is the same. The original language of this verse makes it clear that pursuit of the new life below is actually contingent upon this denial. As the NIV interprets it, say “No,” this denial is to be final and almost vocal. (IVP)
DENYING
LIVING
LOOKING
Spurgeon observes that...
The discipline of grace, according to the apostle, has three results — denying, living, looking. You see the three words before you. The first is “denying.”
