His Word Today

^4 “But when the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,” (Titus 3:4-5 ESV).

Today’s text is a stark contrast to the condition of fallen sinners described in Titus 3:3: “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.”

The Apostle Paul explained to Titus while our sins are sufficient to condemn us, our works of righteousness are not sufficient to save us from God’s judgment. Salvation from sin’s penalty, power and eventual presence is based upon God’s sovereign grace alone, through God given faith alone in the person and work of Jesus Christ alone. It is not based on human effort.

The appearance of God our Savior’s goodness and loving kindness was to save sinners. God has personally saved us. To save (σῴζω; sozo) means to deliver, rescue and heal. At a particular point in time, As is the case with every believer in Christ, God saved me from the penalty of sin, is saving me from the power of sin, and will eventually save me from the very presence of sin.

This salvation is not based upon “any” works of righteousness sinners could ever hope to accomplish. The Prophet Isaiah said, “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away,” (Isaiah 64:6 ESV). 

“Salvation has never been by deeds, or works (Eph. 2:8–9; cf. Rom. 3:19–28) but according to his own mercy. Cf. Eph. 2:4; 1 Tim. 1:13; 1 Pet. 1:3; 2:10” explains Dr. John MacArthur.

Salvation from and of God is solely based upon His mercy. Mercy (ἔλεος; eleos) refers to God’s compassion and kindness in not giving sinners what they deserve; judgment and damnation. Salvation, in all aspects, is by grace alone, through faith alone in the person and work of Jesus Christ alone (Eph. 2:8-9; 2 Tim. 1:9).

“Paul’s exposition of the key elements of the gospel in Titus 3:3–8 is the theological foundation for why we should do good to all people, even those who are not particularly likeable (vv. 1–2). Just as our Creator manifested His grace in Christ while we were raising our fists in protest against His righteous rule (vv. 3–4), so too must we not wait for others to favor us before we serve them,” states Dr. R. C. Sproul.

“Not by (i.e., in consequence of, on the basis of; cf. Gal. 2:16) works which we ourselves had performed in a state of righteousness.” The implication is: there were no such works. Neither Paul nor anyone else had ever performed such a work, for before God and his holy law all—both Jews and pagans—are by nature “under sin” (Rom. 3:9). Hence, if men are ever to be saved at all, it can only be done “according to his (God’s) own mercy.” Note, not only are men saved of or by or on the basis of his mercy (all this, to be sure, is implied), but according to his mercy, the “wideness of God’s mercy” being the yardstick which determines the wideness of their salvation (cf. Eph. 1:7). God’s mercy (for which see on 1 Tim. 1:2) is his kindness and pity to those in need or in distress.”^[1]

Not in Me.

[Verse 1]
No list of sins I have not done
No list of virtues I pursue
No list of those I am not like
Can earn myself a place with You
O God, be merciful to me
I am a sinner through and through
My only hope of righteousness
Is not in me, but only You.

[Verse 2]
No humble dress, no fervent prayer
No lifted hands, no tearful song
No recitation of the truth
Can justify a single wrong
My righteousness is Jesus’ life
My debt was paid by Jesus’ death
My weary load was borne by Him
And he alone can give me rest.

[Verse 3]
No separation from the world
No work I do, no gift I give
Can cleanse my conscience, cleanse my hands
I cannot cause my soul to live
But Jesus died and rose again
The power of death is overthrown
My God is merciful to me
And merciful in Christ alone.

My righteousness is Jesus’ life
My debt was paid by Jesus’ death
My weary load was borne by Him
And he alone can give me rest. – Eric Schumacher; David L. Ward

May each of us God has saved take time today to praise Him for this wonderful gift of mercy. May each of us evidence this mercy to others. Have a blessed day in the Lord.

Soli deo Gloria!

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 390–391.

^4 “But when the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,” (Titus 3:4-5 ESV).

Today’s text is a stark contrast to the condition of fallen sinners the Apostle Paul described in Titus 3:3: “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.”

The Apostle Paul explained to Titus that while our sins are sufficient to condemn us, our works of righteousness are not sufficient to save us from God’s judgment. Salvation from sin’s penalty, power and eventual presence is based upon God’s sovereign grace alone, through God given faith alone in the person and work of Jesus Christ alone. It is not based on human effort.

“But when the goodness and loving kindness of God our Savior appeared.” Titus 3:4 begins with a conjunction of contrast; But. What fallen sinners were is contrasted with what they have become. The basis for this change in status is the goodness and loving kindness of God our Savior.

Goodness (χρηστότης; chrēstotēs) is kindness, which is a manifestation of grace. Loving kindness (φιλανθρωπία; philanthrōpia) is a benevolent love for one’s fellow man. Both of these qualities are solely sourced in and from God the Father, our Savior.

Paul refers to God the Father as Savior in this text. In the Pastoral Epistles, Paul describes both God the Father and God the Son as Saviors for the elect (I Timothy 1:1; 2:3; 4:10; 2 Tim. 1:8-10; Titus 1:3-4; 2:10; 2:13; 3:4-6).

To appear (ἐπιφαίνω; epiphainō) is a past tense passive verb. It means to give light and understanding. It means to manifest and reveal something. In this context, what God manifested to fallen sinners was His goodness and loving kindness.

The appearance of God our Savior’s goodness and loving kindness was to save us sinners. God has personally saved us. To save (σῴζω; sozo) means to deliver, rescue and heal. At a particular point in time, God actively chose to deliver me from my sin; its penalty, power and eventual presence. As is the case with every believer in Christ, God saved me from the penalty of sin, is saving me from the power of sin, and will eventually save me from the very presence of sin.

Romans 3:21–26 (ESV) says, “²¹ But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”

Ephesians 2:4–7 (ESV)  – “⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— ⁶ and raised us up with him and seated us with him in the heavenly places in Christ Jesus, ⁷ so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.”

“Titus 3:1–7 also reflects this principle of imitation, making the Creator’s benevolence toward us while we were hateful and undeserving the basis for the courtesy we are to show to the non-Christians around us. Against those who would try to argue that Titus and the other Pastoral Epistles (1 and 2 Timothy) are not Pauline, the concept of imitation in Titus 3 indicates that these letters come from the apostle. Moreover, it is a powerful reminder of the grace that our triune God has shown to us lest we forget what we were before Christ called us to Himself, rescuing us from our wandering,” Dr. R. C. Sproul explains.

“What a striking contrast, a double contrast, in fact! (1) Over against “man’s inhumanity to man” pictured in verse 3, is portrayed God’s benignity (a word used only by Paul: Rom. 2:4; 3:12; 11:22, etc.) and love for man (cf. Acts 28:2). And (2) upon the Stygian darkness of our past (verse 3) dawns dramatically the light of the Father’s kindliness and pity which brought us into the present state of grace. (Here again is that glorious epiphany mentioned earlier; see on Titus 2:11.)”^[1]

May each of us God has saved take time today to praise Him for this wonderful gift of grace. Have a blessed day in the Lord.

Soli deo Gloria!

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 389.

“For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.” (Titus 3:3 ESV)

“Some years ago, I heard someone say that we should preach the gospel to ourselves every day. Though I had already been doing that to some degree, the statement brought clarity and focus to my own practice, so I began using it in my ministry to others.” – Jerry Bridges, The Gospel for Real Life.

Believers in Christ should be thankful each day for God’s salvation to us from the penalty, power and eventual presence of our sin. Realizing this deliverance from sin is by grace alone, through faith alone in the person and work of Jesus Christ alone should make our gratitude even greater.

Often, we focus our attention on what the LORD has saved us for (Eph. 2:10). However, we must always remember what God has delivered us from. Today’s text from Titus has this as its focus.

I Corinthians 2:14 says, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

Ephesians 2:1–3 (ESV) says, “And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the flesh and the mind, and were by nature children of wrath, like the rest of mankind.”

The Apostle Paul explains that we ourselves were once foolish. He includes himself in this spiritual diagnosis. To be foolish (ἀνόητος; anoētos) refers to a lack of good sense or senselessness regarding the things of God (Gal. 1:3; 3:3; I Timothy 6:9).

This condition of foolishness results in disobedience to God. To be disobedient (ἀπειθής; apeithēs) means to not trust in, commit to, depend upon and worship Jesus Christ as Savior and Lord. This results in a lifestyle that is rebellious against God.

To be led astray (πλανάω; planaō) is a present passive participle meaning to be deceived and to wander from the ways of God.

To be a slave to various passions (δουλεύω; douleuō/ ἐπιθυμία; epithymia) means to presently and actively serve one’s lusts or desires. These are passions that bring willing enslavement (I John 2:15-17; Gal. 6:16-21). Pleasures (ἡδονή; hēdonē) refers to sensuous habits. The English word hedonism comes from this Greek word.

Malice (κακία; kakia) refers to a vicious disposition of wickedness. Envy (φθόνος; phthonos) means being jealous and holding a grudge.

Finally hatred (στυγητός; stygētos) is to be despicable, wicked, vile and loathsome. Hating (μισέω; miseō) is a present, active participle. It means to evidence one’s nature by one’s behavior.  

“It is not that every believer has committed every sin listed here, but rather that before salvation every life is characterized by such sins. That sobering truth should make believers humble in dealing with the unsaved, even those who are grossly immoral and ungodly. If it weren’t for God’s grace to his own, they would all be wicked (1 Pet. 3:15; cf. 2 Tim. 2:25; See Rom. 1:18–32; 1 Cor. 6:9–10; Gal. 5:19–21; Eph. 4:17–19),” states Dr. John MacArthur.

“Reflection upon our own former condition makes it easier for us to be mild and kind toward others. Note, “For at one time we also were …” We means: I, Paul, who write the letter; you, Titus, who receive it; and further, all believers in Crete, and in fact, all believers everywhere. Paul, too, had been a slave of sin. To be sure, he had been “zealous for the traditions,” but at the same time he had been “persecuting the church” (see on 1 Tim. 1:13; then Gal. 1:11–17). As to what Titus had been, read Gal. 2:2, 3.”^[1]

“This merciful inclusion of oneself is very effective and appealing. It causes the reader (Titus) and the hearers (the Cretan believers when the letter is read to them) to feel that the writer is standing on common ground with them and understands them (cf. Titus 1:4; then 1 Thess. 5:9; Rev. 1:9). Moreover, the sharp contrast between what men were in their state of sin and what they have become since they entered the state of grace encourages gratitude to God; hence also goodwill toward the neighbor who was made in God’s image. (The vivid portrayal of this contrast is characteristic of Paul; see 1 Tim. 1:12–17; then Rom. 6:17–23; 1 Cor. 6:11; Eph. 2:2–13; 5:8; Col. 3:7; and cf. 1 Peter 4:3.).”^[2]

Consider the particular sins of which the Lord has delivered, and is delivering, you. Pray that your behavior will display His delivering power. Have a blessed day in the Lord.

Soli deo Gloria!

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 387.

^[2] Ibid., 387.

“…to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.” (Titus 3:2 (ESV)

At the beginning of his letter to Titus, the Apostle Paul wrote, “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (1:1). Godliness is a consistent devotion to the Lord and His Word. Godliness is also a demonstration of devotion in one’s relationships with other individuals; believers and unbelievers.

What does godliness look like in everyday life? How is godliness evident in the believer’s life at home, school, work, and relationships? As previously noted, godliness involves being respectful and obedient, when possible, to government (Titus 3:1; Acts 5:27-32).

Godliness also involves the believer in Christ’s speech. Godly Christians are to speak evil of no one. To speak evil of no one (μηδείς βλασφημέω; medeis blasphemeo) means to “not” speak against someone in such a way as to harm or injure their reputation. It means to not revile and defame another person’s character. This involves not only our speech about other people but also our speech about God.

“Paul tells us that believers must “speak evil of no one” (3:2), which does not mean that we never publish the wickedness of others when it is appropriate to do so but rather that we not engage in slander. The Greek word the apostle uses is blasphēme_ō, which is the same verb used to describe the blasphemy of God. Basically, the apostle is telling us not to misuse the names of other people, whether by spreading falsehoods about them or by maligning their character,” explains Dr. R. C. Sproul.

Godliness also means to avoid quarreling (ἄμαχος; amachos), which refers to being peaceable and uncontentious. It refers to not seeking conflict. In other words, to not look for a fight.

Godly individuals are to be gentle (ἐπιεικής; epieikes). This is being gracious and yielding when appropriate. When possible, it means to be tolerant of other people.

Finally, godliness means to show perfect courtesy toward all people. This refers to being personally and consistently meek and mild. It means to not be harsh with other people.

“It stands to reason that believers should never revile any one (see on 1 Tim. 6:4). Not many believers will even need such a reminder. Insulting and abusive language is surely out of place for anyone, certainly for believers. A more stringent requirement is the one which demands that believers be not even contentious or quarrelsome (cf. 1 Tim. 3:3). But more than the absence of a vice is expected of them. A positive virtue must display itself in all their contacts with those outside the church: Christians must be genial (also 1 Tim. 3:3), that is, ready to yield personal advantage, eager to help the needy, kind to the weak, considerate toward the fallen, always filled with the spirit of sweet reasonableness. The climax is surely reached with the words: “showing all mildness (cf. 2 Tim. 2:25) toward all people.” Note the play on words, reflected also in the A.V. and A.R.V. renderings. Showing some mildness toward some people might not be so difficult. Nor showing all (that is, complete, thorough-going) mildness to some people, or some mildness to all people. But to show all mildness to all people, even to all those Cretan “liars, evil brutes, and lazy bellies,” was an assignment impossible of fulfilment apart from God’s special grace!”^[1]

“Christians are to exemplify these godly virtues in their dealings with everyone. The admonition applies especially to dealings with unbelievers,” states Dr. John MacArthur.

Matthew Henry helpfully exhorts us: “If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of anything, but the best that we can.”

How may you display these godly virtues today? Pray that the LORD will give you discernment in each relationship you have and with each person you meet. Have a godly day.  

Soli deo Gloria!

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 386–387.

“Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work,” (Titus 3:1 ESV).

“Jesus is Lord is an affirmation that is difficult for human beings to hear and truly believe. In confessing the lordship of Christ we are denying human autonomy, the idea that we are a law unto ourselves and are not subject to any higher authority. To bow the knee to Jesus is also to admit that no human government is absolute, that we will always follow our Savior’s demands when they are contrary to the demands of the state (Acts 5:27–29),” explains Dr. R. C. Sproul.

Believers in Christ do have a biblical responsibility to the state. God has created several social institutions. These include the family, labor, the church, community, the state, and the relationship between man and God. If believers in Christ are to be godly (Titus 1:1; 2:11-12), we need to have a biblical perspective toward the state; or government.

What is the state or government? In the broadest sense of the word, a government is the system to govern a state or community. The Cambridge Dictionary defines government as, “the system used for controlling a country, city, or group of people”, or “an organization that officially manages and controls a country or region, creating laws, collecting taxes, providing public services”.^[ While all types of organizations have governance, the word government is often used more specifically to refer to the approximately 200 independent national governments on Earth, as well as their subsidiary organizations, such as state and provincial governments as well as local governments.

The word government derives from the Greek verb κυβερνάω [kubernáo] meaning to steer with a gubernaculum (rudder), the metaphorical sense being found in classical literature including Plato‘s Ship of State. In British English, “government” sometimes refers to what is also known as a “ministry” or an “administration“, i.e., the policies and government officials of a particular executive or governing coalition. Finally, government is also sometimes used in English as a synonym for rule or governance.

The Apostle Paul commanded Titus to do something. The command was to remind believers (ὑπομιμνῄσκω; hypomimnesko) to recall, to remember or to call to attention (John 14:26; 2 Tim. 2:14; Titus 3:1; 2 Peter 1:12; 3 John 10; Jude 5) their responsibilities toward the state.

To begin with, believers are to be submissive (ὑποτάσσω; hypotasso). This refers to being responsible to and responsible for government. It is to be obedient to the government’s delegated authority as long as government does not violate God’s Word. When the state disobeys God and mandates its citizens to do the same, the believer in Christ cannot comply (Acts 4:19-20; 5:27-29). 

Rulers (ἀρχή; arche) and authorities (ἐξουσία; exousia) are those who have the authority to govern. Yet, all authority comes from God and He alone sovereignly appoints people into government service (Daniel 2:20-23; Rom. 13:1-7).

Believers are to be obedient (πειθαρχέω; peitharcheo). This is a present, active and infinitive verb. This command includes the attitude of respect for those in government authority (I Tim. 2:1-2; I Peter 2:13-17).

Finally, believers are to be ready for every good work. This means to be prepared for all kinds of honorable tasks in the country we live. Christians are to be excellent citizens.

“During the present age, God establishes His kingdom as a society that must live within the kingdoms of this world. Many who are now citizens of these earthly dominions have been chosen before the foundation of the world to be citizens of the heavenly kingdom as well. As we submit to secular laws we show that faith in Jesus does not produce lawlessness, and the Spirit can use our witness to make His kingdom attractive to those who are elect but have not yet come to faith in Christ. This is apparently one of the means the Lord used to convert the Philippian jailer (Acts 16:25–34), and He can do the same today as we obey laws that do not force us to compromise our faith, even if some of these laws are burdensome. Disobedience is not permitted merely because we find regulations foolish or do not like the people in power,” states Dr. Sproul.   

Examine your thinking, emotions and decisions today regarding the subject of the state. Examine your speech and behavior. Are you primarily critical of your government, its leaders and policies?  Do you cheerfully obey laws which you may not particularly like, but which do not compromise your faith in Christ? As a church leader, do you set an example for other believers to follow regarding a biblical perspective toward earthly government and biblical citizenship?  

May the LORD convict and challenge all of us to be godlier in this area of our lives. Have a blessed day in the LORD.

Soli deo Gloria!