His Word Today

“The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.” (Titus 3:8 (ESV)

Today’s text refers us back to Titus 3:3-7. God has provided salvation to sinners by grace alone, through faith alone, and in the person and work of Jesus Christ alone. The Apostle Paul insists this gospel of deliverance from sin’s penalty, power and eventual presence is a trustworthy message.

Trustworthy (πιστός; pistos) is a saying which is reliable, faithful and believable. It is the truth; worthy of a commitment to, a dependence upon and a worship of God. Paul wanted (βούλομαι; boulomai) and desired Titus to insist (διαβεβαιόομαι; diabebaioomai) and state with confidence this truth of the Gospel of God’s grace and mercy.

The apostle’s purpose in writing this was so believers in Christ would be presently and actively careful (φροντίζω; phrontizo) to think about devoting themselves to good works. Paul spoke of this in 3:1. This insistence on godliness is evidence an individual is truly converted and has a knowledge of the truth (Titus 1:1). Believers in Christ are not saved by their good works, but display saving faith by their good works (James 2:14-26).

Doing things which are not only praiseworthy to God, but also for people, is excellent and profitable. Excellent (καλός; kalos) means good while profitable (ὠφέλιμος; ophelimos) refers to being advantageous, beneficial and useful.

“Chapter 3 of Titus began with a call for believers to “be ready for every good work” and “to show perfect courtesy for all people,” (vv. 1–2), and Paul returns to this admonition in today’s passage after providing the theological basis for his charge. Lest any of us think that it is proper to serve only those who are “worthy,” God’s willingness to redeem us when we were foolish and hateful means that we must likewise seek the best even for our enemies if we are to be imitators of Him (vv. 3–7). Sound theology, then, is not merely a collection of abstract truths about our Creator but also a ground and motivation for fulfilling the call of Jesus that we serve one another (John 13:1–17),” explains Dr. R. C. Sproul.

“This, then (that is, verses 4–7), was the last of the five great “sayings.” See on 1 Tim. 1:15 for the meaning of the introductory formula, “Reliable is the saying.” It is about these matters—namely, a. the kindness of the Father and his love toward man; b. the work of the Holy Spirit in regenerating and renewing man; c. the grace of Jesus Christ considered as the effective cause of our justification; and d. the purpose of all this: that we might become what we are today, heirs-in-hope of life everlasting—that Paul wants Titus to speak with confidence. Others, to be sure, speak with confidence about frivolous matters; matters, moreover, about which they know nothing.” ^[1]

“Let Titus then stress those matters of which he has become firmly and rightfully convinced, the purpose being that those who have their faith fixed on God (note perfect participle, indicating both the past action and the present abiding result) may be careful to apply themselves to noble deeds. They should concentrate their thought on such deeds of gratitude, applying themselves with diligence to their performance, and making this their chief business. These matters—that is, the things just mentioned: the kindness of the Father, the work of the Holy Spirit, etc.—are excellent and beneficial for (all) people. Not only are these things excellent in themselves, but they are also beneficial (useful, profitable; see on 1 Tim. 4:8; 2 Tim. 3:16; also, in classical Greek and in the papyri). Moreover, when appropriated by faith, they benefit men in general, not this or that particular class. They bring life, light, joy, and peace where before there was death, darkness, sadness, and fear.^[2]

On the basis of the Gospel, what excellent and profitable work is before you today? Whatever it may be, do is with your whole heart (Col. 3:23-24). 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), 393–394.

^[2] Ibid., 394.

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. 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, ⁶ whom he poured out on us richly through Jesus Christ our Savior, ⁷ so that being justified by his grace we might become heirs according to the hope of eternal life.” (Titus 3:3-7 ESV)

Titus 3:6-7 continues the instructions the Apostle Paul began in 3:3-5. In stating the Holy Spirit is the source of regeneration, or the new birth (John 3:1-8), Paul further explains what God the Father did through the Holy Spirit on the basis of the completed work of Jesus Christ. This section is an excellent treatise regarding the Trinity.

To begin with, Paul describes God the Father pouring out the Holy Spirit. The word poured (ἐκχέω; ekcheō) means to shed or to pour out like a liquid. This was a rich pouring. Richly (πλουσίως; plousiōs) means lavishly and abundantly. God has blessed believers beyond measure (Acts 2:38–39; 1 Cor. 12:7, 11, 13; Eph. 3:20; 5:18).

The ministry of the Holy Spirit is contingent upon the person and work of Jesus Christ. The earthly ministry of Christ was the prerequisite for the New Testament ministry of the Holy Spirit. It is because of the justifying grace of God that believers in Christ are heirs (Romans 8:16-17; Galatians 3:29; I Peter 1:3-5). This status in Christ provides believers with confidence before God in their anticipation of eternal life in Christ.

Being justified (δικαιωθέντες; dikaiothentes) is an aorist passive plural verb. It refers to God the Father declaring the repentance sinner righteous on the basis of the perfect righteousness of Christ. It refers to the guilt of our sin being satisfied by the substitutionary atonement of the Lord Jesus on the cross.

Romans 5:1 (ESV) says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”  

“The central truth of salvation is justification by faith alone. When a sinner repents and places his faith in Jesus Christ, God declares him just, imputes the righteousness of Christ to him, and gives him eternal life by virtue of the substitutionary death of Christ as the penalty for that sinner’s iniquity (Rom. 3:21–5:21; Gal. 3:6–22; Phil. 3:8–9). As adopted children of God through faith in Jesus Christ, believers become “heirs of God and fellow heirs with Christ” (Rom. 8:17; cf. 1 Pet. 1:3–4),” explains Dr. John MacArthur.

God’s justifying work is on the basis on His sovereign grace alone, through God-given faith alone in the person and work of Jesus Christ alone. It is because of God’s unmerited favor towards sinners they become heirs according to the hope of eternal life.” 

“The purpose, then, of the work of God in saving us is “that … we might become heirs … of life everlasting”; that is, that even now in this present life we might have the right as children to look forward to the full possession of that which we now possess only in principle. When that future day arrives, we shall rejoice in the richest possible (because sinless!) fellowship with God in Christ (John 3:16; 17:3), basking in the sunshine of his love (John 5:42) and partaking, to the fullest extent possible for man, of his joy and glory (John 17:13). That life differs, accordingly, in essence from the “life”(?) of the unbeliever, and in degree even from the life of the believer here below. It is, moreover, actually ever-lasting, that is, never-ending. Of that life as it is in principle we are now the possessors; and of that life as it will be in perfection we are even now the heirs, but heirs-in-hope, hoping heirs. But this hope will certainly be realized (Rom. 5:5).”^[1]

Take the opportunity today to thank God for the indwelling presence of the Holy Spirit in your life (Rom. 8:9). 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), 393.

^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).

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.

The appearance of God our Savior’s goodness and loving kindness was to save sinners. God has personally saved us. This salvation is not based upon “any” works of righteousness sinners could ever hope to accomplish (Isaiah 64:6). The instrumental means by which God converts sinners unto salvation is the person and work of the Holy Spirit.

What does the phrase the washing of regeneration mean? Washing (λουτρόν; loutron) means bathing or spiritual purification. Coupled with the word regeneration (παλιγγενεσία; palingenesia) it refers to the new birth. It means to be born again (John 3:1-8).

“The term regeneration as applied to individuals occurs only in this one New Testament passage. (Matt. 19:28 has reference to the cosmic regeneration.) Literally it means new birth, the being born again (palin = again, plus genesia = birth; hence, palin-genesia). But though the word occurs only this once, the idea is found in many other passages (John 1:13; 3:3, 5–8; 1 Peter 1:23; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18; cf. also 2 Cor. 5:17; Gal. 6:15; Eph. 2:5; 4:24; and Col. 2:13). I know of no better definition than that which is given by L. Berkhof, namely, “Regeneration is that act of God by which the principle of the new life is implanted in man, the governing disposition of the soul is made holy, and the first holy exercise of this new disposition is secured.”^[1]

“Salvation brings divine cleansing from sin and the gift of a new, Spirit-generated, Spirit-empowered, and Spirit-protected life as God’s own children and heirs (Titus 3:7). This is the new birth (cf. John 3:5; 1 John 2:29; 3:9; 4:7; 5:1).  Cf. Rom. 8:2. The Holy Spirit is the agent of the “washing of regeneration,” explains Dr. John MacArthur. See Ezek. 36:25–31; Eph. 5:26–27; James 1:18; 1 Pet. 1:23.

“By His Spirit God removes our hearts of stone and replaces them with hearts of flesh enabled to trust in His Son and be justified through faith alone, setting us right in the eyes of our Creator (Gal. 2:15–16). But the Holy Spirit in bringing us to faith does not only effect a change in our status before God from that of a condemned sinner to that of a person clothed in Jesus’ righteousness, He also brings inward renewal, empowering us to do good in gratitude for the great salvation bestowed on us (Rom. 7:4–6; Heb. 12:28),” states Dr. R. C. Sproul.

The word renewal (ἀνακαίνωσις; anakainosis) means to cause something to become new, different, or superior. The sinner becomes a new creation in Christ (2 Cor. 5:17). The renewal continues through the process of spiritual sanctification (Romans 12:1-2). The work of regeneration and renewal is done solely by the Holy Spirit.

“God in His grace saves those who believe, not because of any righteousness in them (cf. Rom. 3:21–24; Eph. 2:8–9; 2 Tim. 1:9), but because of His mercy. The three words, “kindness,” “love,” and “mercy” (Titus 3:4–5) all represent aspects of God’s grace. The dual means of grace through which He accomplished this salvation are (1) the rebirth spoken of as a washing from the filth of sin, and (2) the renewal by the Holy Spirit (cf. 2 Cor. 5:17). No mention is made here of the role of faith in the process because Paul’s entire focus was on what God has done, not on human response,” explains Dr. A. Duane Liftin.

“The present passage, in connection with its context, places emphasis on the following particulars in connection with this wonderful work of God:

(1) It is the work of the Holy Spirit. This stands to reason, for in Scripture it is especially the third person of the Trinity who is represented as the bestower of life; hence, also of spiritual life. Also, it is he, the Holy Spirit, who takes the lead, as it were, in the work of making men holy.

(2) It precedes and gives rise to the process of renewing. While the latter is a life-long activity, the former is a single act, an instantaneous change.

(3) It affects the entire man. Note: “he saved us.”

(4) It is a radical change, so that those who beforehand were loaded down with the seven vices mentioned in verse 3 are now in principle adorned with the seven virtues mentioned in the verses 1 and 2.”^[2]

Thank the LORD today for your new birth by the Holy Spirit. May your regeneration, and subsequent renewal, by the Spirit be evident to all you meet today. 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), 391.

^[2] Ibid.,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 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.