Title: Unstoppable Grace, Relentless Love

Text: Titus 2:11-15

FCF: We often struggle connecting faith and works.

Prop: Because God’s grace given in Christ’s substitution is an assured means of our conformity to Christ, we must live in a way that is fitting with the gospel.

Scripture Intro:

[Slide 1] Turn in your bible to Titus chapter 2. Last week we completed Paul’s exhortation to Titus to teach and insist upon behavior from the Cretan church that fits with the gospel. This behavior effects every walk of life, every age, both genders, every social economic status. In short, the gospel produces the same effect in all those who have actually received it. In a word – they are like Christ. They are radically different than the world.

But what is the link between gospel and behavior? Paul insists that there is an inherent link. What is the theological proof of this? It is nice to say to Titus – teach your people to live differently as an expression of their faith… but why is he to expect these Cretans to behave this way? Haven’t we observed that all Cretans are liars, evil beasts and lazy gluttons? Why should their reception of the gospel have changed all of that? That is where Paul goes next. He wants to show Titus the connection between faith and obedience.

I am in Titus 2, I’ll start reading in verse 11. I’ll be reading from the NET, and you can follow along in the pew bible on page 1346 or whatever version you prefer.

Transition:

What is the link between faith and works? Why is it all or nothing? Two things… the unstoppable grace of God to save His people to the uttermost, and the relentless love of Christ to purify a particular people of His own. Let’s look.

I.) God’s grace saves His people from sin now, so we must live in a way that is fitting with the gospel. (11-13)

a. [Slide 2] 11 – For the grace of God has appeared

i. As we noted last week, 3 times Paul brings up how when each of these groups of people demonstrate behavior that fits the gospel, it reflects positively on outsiders.

ii. Paul now sets out here in this section to explain why behavior that goes with sound doctrine decorates the gospel.

iii. Why is it that love and obedience are linked? Why is it that faith that is alive produces good works?

iv. The grace of God.

v. We have spoken much of God’s grace in the last several weeks. I’m convinced that it is the most significant theological word in the New Testament that no one really understands. OR – they confuse it with God’s Mercy.

vi. We have defined grace as God’s divine power coming to someone to enable them to do what He desires them to do, for which they had no capacity to do prior to His gifting of grace.

vii. When someone asks what wind is, oftentimes people begin describing what wind does. Afterall, so many of our senses are unable to detect wind’s existence, but observe its effect.

viii. Gravity is the same. We cannot define what gravity is by holding an apple and dropping it and saying – That’s gravity. No, it isn’t. That is gravity’s effect. You didn’t see gravity. You saw what gravity does.

ix. Paul here does not define for us what grace is. Because I am convinced that it is not as simple as we have made it to be.

x. Rather Paul goes on to define what grace does.

xi. First of all, it has appeared.

xii. When? We don’t know. The tense of the verb only tells us it has happened and it isn’t very much concerned about telling us when.

xiii. All that matters is that it has appeared.

xiv. Why has it appeared?

b. [Slide 3] Bringing salvation to all people

i. Grace brings salvation.

ii. We know that this is the case – Ephesians 2 tells us that salvation is by grace.

iii. Grace is what brings salvation or what gives salvation its power. Grace, God’s supernatural empowering, doesn’t just enable men to be saved… no, it saves men.

iv. Every single person who is saved, has been saved because God’s grace invaded their lives.

v. [Slide 4A] But we have to address something theologically problematic. Did God’s grace bring salvation to all people? Well, the text says it, so we have to say yes. But in what sense is this true? There are three basic options

1. Yes. God’s grace brought salvation to all men. Therefore, all men will be saved.

2. Yes. God’s grace brought salvation to all men. In the sense that God’s grace brought potential salvation to all men, so all men are able to believe.

3. Yes. God’s grace brought salvation to all men. In the sense that God’s grace brought effective salvation to all kinds of men without distinction.

vi. [Slide 4BOption 1 fails for many reasons. Which leaves us with really only two options to consider.

vii. [Slide 4C] Is it true that God has given grace to all men so that all men are able to choose to be saved? Those who believe this would teach that the grace that God is bringing to all men cancels their depravity to the extent that they are now able to choose God.

viii. [Slide 5] There are several problems with this view.

1. The first is a textual one, in that it seems to disagree with scripture. In Romans Paul quotes the Old Testament when it says “no one seeks after God” “no one is righteous.” He quotes the Old Testament, not to suggest that something is different now, but rather to reinforce the concept that man is unable to seek God. Of course, we know that Romans was written after Christ’s work was completed. And so, if God has given some kind of grace enabling all men to be able to choose God – we have to wonder – when did that happen? It would have to have been sometime after Romans was written but before Titus was written, if indeed this is what this passage is teaching. So, between 56AD and 63AD is when this grace appeared. The obvious dilemma being that there is no scripture that records anything happening in that time period that would bring this grace.

2. The second major problem with this teaching is another textual one. Again, from Romans, Paul says that those whom God has foreordained, he has also predestined, those He predestined He has also called, those whom He called He has also justified, those whom He justified He has also glorified. We have to wonder where this kind of grace fits into all this. Where does God stop this process to wait for man to choose Him? And if they don’t choose Him, this text in Romans is lying. Because there may be some to whom God has foreordained, predestined and called – that will choose not to be justified, and glorified. So Paul lies to us in Romans 8.

3. A third problem I have with this view is a logical one. If God gives grace to all men, enabling them to choose Him, what happens if they don’t? They would go to hell. Ok. But what happens if they do choose Him? They would go to heaven. Ok. So, the only difference between God’s grace that saves a man and doesn’t save a man is that man’s choice? So, when this says that God’s grace brings salvation… it should say God’s grace can, could might, bring salvation. Ephesians 2 should say “For by grace you may be saved.” Some within this camp reason that perhaps God does a second work of grace for those who believe. To this I cautiously agree with 1 caveat. What role does man’s choice play then, if they are offered a second saving grace? You see if there is any role at all, then it is no longer grace. It is reward. And if there is no role of man choice at all… then there is no real need to believe in a first work at all since it is irrelevant without the second.

4. A fourth problem I have with this view is a contextual one. There is an unbroken chain here of God’s grace bringing salvation to all people. I don’t want to spoil our exposition of the text, but may I simply put it this way. The Grace of God bringing salvation changes a person forever. They become Righteous. So, if this speaks of a grace that offers potential saving for all men – it actually undermines rather than enforces Paul’s point. Paul is telling Titus to expect people to live differently because they have received the truth. If this grace that has been given is only potential, then that cannot be a reasonable expectation placed upon them since it is uncertain.

ix. [Slide 6] In the end, we cannot establish that this passage of scripture, and really any passage of scripture, teaches that God has given salvation to all men waiting for them to choose to believe. The view simply cannot stand up to the scrutiny of the rest of scripture. So as much as we may not like it, the only real option that remains for us is to interpret this in the third form.

x. We’ve seen in other texts that sometimes the word “all” can mean “all kinds”, or a large group. Contextual clues should be present to tell us how to view the word “all”.

xi. What has Paul just finished teaching? That Older men, Older women, younger women, younger men, and slaves, all must demonstrate behavior that goes with the gospel.

xii. So, what then is the meaning of all people?

xiii. Simply put, it is all people without distinction, not all people without exception.

xiv. The grace of God has not been given to one gender, nation, age or social status. It has been given to all kinds of people bringing them salvation. What does that salvation look like?

c. [Slide 7] 12 – it trains us to reject godless ways

i. First the word trains – it means to teach or discipline. It instructs us how to put down actions and lifestyles that are without God’s law – they are wickedness.

ii. We need to recognize here that this instruction is not a “how to” instruction. It is instead a discipline instruction. It is less like a lecturer in a classroom and more like a physical therapist, rehabilitating what has been broken. It doesn’t show us how, it succeeds in changing us.

iii. The “us” here needs to be stressed. Who is Paul talking about?

iv. Well as we noted he cannot be talking about mankind in general. To do so would lead to universalism so that all men are saved and trained to reject godless ways.

v. So, to who must the us refer?

vi. It must be those who have received grace that appeared, bringing salvation.

vii. This seems like a silly exercise to determine who “us” is – but it won’t be silly in a few verses.

d. [Slide 8] And worldly desires

i. Not only does grace bring us salvation and teach us to reject wicked lifestyles, but it also teaches us to reject worldly desires.

ii. Desires of an earthbound nature.

iii. Desires that are not heavenly, not holy.

iv. Grace teaches us to unwant what we have wanted our whole lives.

v. If you are in Christ, no doubt you have experienced this. Sins that had brought you a certain level of satisfaction and happiness – now are empty and even hated.

e. [Slide 9] And to live self-controlled

i. Grace also teaches us to live self-controlled.

ii. It trains us to avoid sin, run from sin, control our emotions, reign in our natural desires.

iii. Grace kills off sin.

iv. Grace brings power to withstand temptation.

v. So that we may be…

f. [Slide 10] Upright

i. Righteous! Just!

ii. Grace teaches us obedience.

iii. Grace trains us to be law abiding citizens.

iv. It doesn’t just show us how, nor does it simply enable us to be upright, rather it guarantees that we will be upright.

v. To the extent that…

g. [Slide 11] And godly lives in the present age.

i. We are not ungodly, but godly.

ii. Not wicked, but holy.

iii. Not lawbreakers, but law keepers

iv. This is the nature of the grace that brings salvation to us.

v. It is a present salvation. A salvation that has impact on us RIGHT NOW.

vi. And it is not potential. It is assured. It is with us until we are perfected. When will that be?

h. [Slide 12] 13 – as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.

i. Until our salvation is complete and the Lord returns for His people – God’s grace is training us to be like Him.

ii. His grace is making us godly.

iii. His grace roots out sin and raises up righteousness.

iv. This is why Paul speaks so confidently about behaviors that should come from those who have received faith. This is why Paul says that godly living decorates the gospel.

v. Because GRACE powers it all.

vi. Grace makes us like Christ presently.

vii. And grace assures our continued faith in our future salvation in Christ.

viii. Grace has appeared to transport us to when Christ appears.

i. [Slide 13] Passage Truth: So, Paul undergirds all of what he had said in verses 1-10 with the theological proof as to why Titus must insist on behavior that is changed by the gospel. Paul tells Titus, God’s grace brings salvation to all kinds of different people with the same result. They are saved to the point that they become trained by grace to be law keepers in the present world as they wait to be saved completely at the return of Christ

j. Passage Application: So, Titus must teach the behavior that goes with the gospel. He must expect the Cretans to conform to the ordinary effect of grace. Otherwise, they are not in Christ.

k. [Slide 14] Broader Biblical Truth: Zooming out from this text, we discover in the Old Testament and the New, God’s grace was assigned to help His people. Grace along with love, mercy, kindness, favor – they all come to God’s people in a special way. Certainly, God even gives grace to wicked people. But those to whom God lavishes grace, are His people, and in that abundance, we find them live a life of righteousness.

l. Broader Biblical Application: So, for us, it is incumbent upon the Elders of this church to teach the behavior that goes with the gospel as if we expect it. Why? Because it is the ordinary, the normal, the expected effect of God’s grace. It conforms us to Christ. It disciplines us to be righteous. And for all of us here, Elders included, that means that we must live righteously. It takes two to train both a teacher and a student. So, Grace disciplines us and we learn and grow in grace. And we certainly cannot dismiss teaching that demands righteousness flowing from true faith. We must agree, and we must obey.

Transition:

[Slide 15(blank)] Paul probably could have stopped right here – but perhaps he doesn’t want to simply talk about God’s grace as an impersonal teacher. Rather, carrying on from the thought of Christ’s return, we see Christ’s work on earth sharing the role of grace.

II.) Christ’s substitution purifies His people now, so we must live in a way that is fitting with the gospel. (14-15)

a. [Slide 16] 14 – He gave Himself for us

i. Paul moves into talking about Christ. Who is not only our eventual savior, but was, is, and will be our Savior.

ii. Jesus Christ gave Himself for us.

iii. He was the gift. He substituted Himself for us is what this is saying.

iv. He gave his righteousness for our unrighteousness. He paid our penalty and we received His reward.

v. Because He is our great God, as Paul so clearly teaches in verse 13 – This exchange was perfect and effective.

vi. His exchange is not potential it is effectual. It is not possible it is assured. Indeed, it is upon this which our faith rests. We receive and rest (faith) in His work, not to potentially save us if we choose Him, but to effectually save us by His grace.

vii. The us here is still talking with reference to those who have been brought salvation by God’s grace.

viii. But why did Christ do this? Why did he give himself for us? Why did he exchange His perfection for our failure?

b. [Slide 17] To set us free from every kind of lawlessness

i. Inherent in the purpose of His incarnation, life of obedience, death on the cross, descent into death, resurrection from the tomb, and ascension and ongoing work on our behalf is…

ii. So that we may be set free from every kind of lawlessness.

iii. So that we might stop sinning.

iv. And what?

c. [Slide 18] And to purify for himself a people who are truly his

i. To claim a bride for himself who has been purified.

ii. To take our adultery and make us clean and new.

iii. To exchange the rebellion and faithlessness with eternal faithfulness and sonship.

iv. We were foreknown. We were predestined. We were called. We were justified. We are being sanctified. We will be glorified.

v. He gave Himself for us.

vi. To make us a pure people that are truly His. The word here means chosen, particular, special. Jesus gave himself to purify a particular people.

vii. The reason many translations say something to the effect of “a people for himself or that are truly his” is because this expression is very rare. The idea is that Jesus did all this to purify for himself a treasured people that would be His forever.

viii. But the betrothal starts today…

d. [Slide 19] Who are eager to do good.

i. We desire His will and His ways.

ii. We are zealous for good works.

iii. My friends. This is the beauty of the gospel. It is not the potential for salvation. It is not the potential for purity. It is the certainty of it!

iv. Jesus did not die so that he had a chance of getting for himself a group of people. He died to make certain of it.

v. I understand that this is probably the hardest thing to accept that I have ever taught.

vi. You have no doubt been taught all your life that Christ died to give everyone a chance to choose Him. But listen to me. Christ gave himself to get for Himself a particular and treasured people. He did not die for the potential of getting an undefined group of people who chose Him. He died to get purified people. A people whom HE chose. A particular people. People who, by God’s grace, are being saved from sin… NOW, as they wait to be saved completely from sin and death when He returns.

e. [Slide 20] 15 – so communicate these things with the sort of exhortation or rebuke that carries full authority.

i. Titus must then teach the Cretans to live a life that fits with the gospel.

ii. Why?

iii. Because that is what the gospel does. It does not potentially save – it saves to the uttermost.

iv. All to whom God’s grace has appeared, it brings salvation from sin and enduring change.

v. Having expressed the theological certainty – Titus must now teach with authority. He must insist upon this.

vi. He must demand full adherence. For that is what grace does. That is what salvation brings. That is what Christ died to do. To make a particular people pure and love doing good.

f. [Slide 21] Don’t let anyone look down on you.

i. In this exhortation, in this rebuke – Titus must not allow any to look down on him.

ii. It is difficult to know where this is pointed.

iii. One layer of this is that the word despise means to think around.

iv. Therefore, it has a positive, negative and ultra-negative application.

1. Positively it can mean to contemplate or examine carefully. Certainly, this is not what this word means here.

2. Negatively it can mean to ignore or disregard. To consider yourself above someone’s thoughts. This is possibly what Paul means.

3. Ultra-negatively it can mean despise or disrespect. Which is also a possibility.

v. Paul does not use this word in reference to Timothy in I Timothy chapter 4. He uses a different word meaning think against.

vi. Since Paul no doubt wrote these letters at the same time or thereabouts, I lean more toward the negative rather than the ultra-negative expression.

vii. Meaning that Paul is telling Titus not to allow anyone to ignore him. Let no one disregard him.

viii. So, this reiterates the concept with speaking with authority but adds a layer of passion and urgency. Don’t let them tune you out.

g. [Slide 22] Passage Truth: And so, Paul expands his exposition of the theological underpinnings of this demand for behavior that goes with the gospel. It is not just about grace training us to be righteous – but also Christ’s work and His intention to purify a particular people for Himself.

h. Passage Application: So, Titus must continue to insist, demand, exhort, rebuke, and speak with authority that cannot be ignored. Those who have received true faith, live lives changed by Christ and by the grace of God.

i. [Slide 23] Broader Biblical Truth: Zooming out of this text to the entire context of the scriptures is incredibly easy. The coming of Christ and things concerning Him are found in every single context of the writings of scripture. Both old and new testaments. This bride has been set aside for Him before the foundation of the world. And he has come to claim her for His own. He has betrothed her and will one day return for her. This is who we are in Christ.

j. Broader Biblical Application: So here at CBC, again, the Elders, whoever they may be, must continue to teach this message. If we are in Christ, we are a new creation. Old has gone and NEW has come. And for all of us here including these men – we must obey. We must be the purified people that Christ came to bring to Himself. This begins in this life and will be perfected when He returns for us.

Conclusion:

[Slide 24] So why is Paul so sure? Why can Paul expect the Cretans to be these kinds of people? Why is Paul urging Titus to expect them to behave righteously?

This is the nature of our faith. This is the nature of the gospel. It doesn’t work any other way.

Have you ever wondered why Church discipline’s outcome is to treat people like unbelievers? How does that logically flow? If they have been sinning and have no desire to repent – wouldn’t our response just be to trust God to get them? Why isn’t it the church’s response to simply say – well they aren’t living a fulfilled life in God? Why wouldn’t we just say – well they can’t be in a teaching position? What logical connections force us to consider a Christian who sins with no repentance – an unbeliever?

This is it! Right here in this passage. This is the theological framework for it.

The grace of God has appeared, and to those to whom it has appeared it brings salvation. Salvation to the uttermost. Salvation that is complete. That in this life it trains us for righteousness. The Son of God has given us Himself. Why? To acquire for Himself a special, treasured people whom He purifies to love doing what He commands.

So, what do you call a person who is not learning righteousness, is not rejecting wickedness, is not being purified, and is not loving doing what Christ commands? Because you cannot say with any certainty that the grace of God has appeared to them. You cannot say with any certainty that Christ gave Himself for them. Which means what? You cannot call them a Christian. Therefore, you treat them as an unbeliever until they show the ordinary effect of grace.

But this text does not hold over our heads perfection. It does not whip us forward to slog the difficult terrain of holiness. It does not encumber us with a yoke that is burdensome. Rather, it is a yoke, it is journey, it is our goal but we have the unstoppable grace of God training us for this. We have the Relentless love of Christ our Savior purifying us in this. He implores us to come to him if we are weary and heavy laden because His yoke is easy.

We learn from this text that God’s people are all assured of their growth in grace and their identity in Christ! What a marvelous promise! What an amazing assurance! What a great salvation! We do not wait for the bus for Christ to pick us up – but we are disciplined and trained by grace and perfected by Christ until He comes again to complete that work. This is why we preach a gospel that necessarily produces certain behaviors. This is why we expect those who receive sound truth to live in predictable patterns of life. This is why we expect the fruit of the spirit and the killing of sin. Because it is not totally up to us. Indeed, Christ and God’s grace have guaranteed it for His beloved.

Take courage my friends! Walk in the obedience of faith, knowing that Grace and Christ will provide all you need!

We cannot say “I can’t” without partially lying ourselves. For God says with His grace and His son, not only that you can… but that you will! He will purify a particular people for Himself. So, if you are truly His, you will be purified. Walk then in purity and obedience. Trust Him. Rely on His grace. It is sufficient for you.