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Words for the Wise, Godly Living and Good Works, Titus 3 Nasb

 

Titus 3 New American Standard Bible (NASB)

Godly Living

3 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, 2 to malign no one, to be peaceable, gentle, showing every consideration for all men. 3 For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. 4 But when the kindness of God our Saviour and His love for mankind appeared, 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Saviour, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life. 8 This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. 9 But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. 10 Reject a factious man after a first and second warning, 11 knowing that such a man is perverted and is sinning, being self-condemned.

Personal Concerns

12 When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. 13 Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. 14 Our people must also learn to engage in good [b]deeds to meet pressing needs, so that they will not be unfruitful.

15 All who are with me greet you. Greet those who love us in the faith.

Grace be with you all.

The IVP New Testament Commentary Series

The Church in the World (3:1-8)

Biblical Christians are by definition in a predicament. Christians must live in this world, but they are not of this world. As the Father sent Christ into this world to minister, so he sends believers to be ministers in the world (Jn 17:14-18).

Titus 2:1—3:8 is concerned with living in this world. The previous passage stresses engagement in the world, by enforcing Christian respectability in a way that shows sensitivity to accepted social rules and relationships. At this point the question of the Christian's general attitude toward all people and political institutions is raised. What is the Christian's obligation in relation to the world—that is, to its unbelieving inhabitants and its political structure? The early church had to deal with this question (1) because it was compelled by Christ's missionary mandate to reach the world with the gospel, a task that requires interaction, and (2) because the political system was generally opposed to the exclusive claims of Christianity.

What Paul has to say in Titus 3 is not new, but reflects agreement with both his own earlier thinking and that of 1 Peter 2:13-17. The instruction in 3:1-8 divides into three parts: verses 1-2 give the instructions; verses 3-7 give the theological foundation for the behaviour that is prescribed; and verse 8 adds a missionary motive.

The Motive of Christian Living in the World (3:8)

While many versions of the Bible view verse 8, with its "faithful saying" formula, as beginning a new paragraph, it is important to see its relation to the preceding teaching. Here Paul attaches a strong motive for living the life described in verses 1-2, the possibility of which verses 3-7 subsequently demonstrate.

Rather than creating a division, the assertion this is a trustworthy statement, which refers back to at least verses 4-7 (so Knight 1979:95), bonds verse 8 to the preceding discussion. As in its other occurrences (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11), this formula calls the readers to a fresh acknowledgment of what has been their common confession. The reason for doing so in this case, as in the others, is to encourage the readers to live the life that the theological statement declares to be a possibility. Verse 8 is a succinct conclusion to the whole of the teaching on the Christian life given in Titus. In it Paul drives home three points that we must not miss.

First, the Christian life is a life of active performance. We must not mistake this emphasis as evidence that Christian morality or ethics boils down simply to doing the best that is humanly possible. This instruction is for those who have trusted in God, and therefore the role of the Spirit and faith is assumed (Rom 8:4-17; Gal 5:16). Yet at the same time we must not misconstrue Christianity as a gift from God that operates independently of the one who has received it. The truth is, the reality of the new life in the Spirit is discovered only by those who dare to be actors instead of audience. This comes through clearly in the purpose given for Titus's emphasis on these things (Christian living, vv. 1-2, and especially its theological basis, vv. 3-7): so that believers may be careful to devote themselves to doing what is good. Here concentration of the mind is combined with effort. A decision to perform is integral to the Christian life.

Second, as it is performed this life will have visible results. Paul describes this performance with the term "good deeds." This is Christian life viewed from its visible outworking (2:7; 2:14; 3:1; see notes on 1 Tim 2:10). The nearest practical application of the term is to be found in the Christ-like lifestyle outlined back in 3:1 and ahead in 3:14. Performed in this way, the genuine Christian life contradicts the claims of the false teachers, who ultimately denied God with their lifestyle completely devoid of good deeds (1:16).

Third, the living out of this life will benefit everyone. Herein lies the motive. In this new sentence Paul brings this qualitatively new life (the second these things good deeds) to bear on the lives of others. It is because this life of faith is inherently and manifestly good (NIV excellent) that it is able to be of benefit to everyone. But of what benefit? For several reasons it is likely that Paul is speaking from a missionary concern for those outside the faith. First, the unambiguous reference to believers in the first half of verse 8 suggests that the reference to everyone at the end is primarily to unbelievers (the same contrast appears in 3:1-2). Then, as in 2:5, 7-8, 10-11 and 3:2, so also in this case: the importance of the visible attractiveness of the Christian life is that it might point others to belief in God. Paul's thought is that since God's love in Christ has transformed the lives of those who have believed (3:3-7), the manifestation of that love in their lives (3:1-2, 8) should have similar results in the lives of others. Mission is one of the primary reasons for the performance of the Christian life in the world.

Back The Bible Panorama

Titus 3

V 1–2: ACCEPT AUTHORITY Church members are to be told to accept lawful authority and to be ready to do good works. They must live peaceably and gently, speaking no evil and showing humility to all men.

V 3–8: CONVERSION CONDUCT Paul reminds Titus of the shameful and wicked ways that he and they lived before coming to know Christ. But God’s kindness and love in Christ have changed that, through His mercy, His cleansing and the work of His Holy Spirit in response to faith in Jesus Christ. Because of God’s grace, which has justified repentant sinners, they should now maintain good works, and Titus must teach this because it is good and profitable for them all.

V 9–11: DAMAGING DIVISIONS Foolish disputes and unprofitable discussions which are going nowhere, and lead to strife, are to be avoided. A person causing division is to be warned twice only. If he still continues in his selfishness and sin, he is then to be rejected. The implication is that church discipline should then exclude him until repentance and faith are manifested.

V 12–14: SUPPORTING SAINTS Paul looks forward to a visit from Titus soon, and briefs him on the itineraries of some of his co-labourers in the gospel. He urges Titus to make sure that God’s saints are supported in their needs, lacking nothing. The church people must also maintain good works to meet their needs, and thus be fruitful.

V 15: GRACIOUS GREETINGS Again, Paul ends one of his letters by sending the greetings of all with him and asking Titus to greet all who love him in the faith. They need what he wants for them, namely God’s grace.

Dictionary of Bible Themes

4018 life, spiritual

Life embraces more than physical existence; it includes humanity’s relationship with God. Human beings come to life spiritually only through faith in the redeeming work of God in Jesus Christ. This spiritual life is a foretaste of the life which believers will finally enjoy to the full in the new heaven and earth. Life in the Spirit means keeping in step with the promptings and guidance of the Holy Spirit, and always being open to his gifts and empowerment.

The nature of spiritual life

It is new life Ac 5:20 See also Ac 11:18; 2Pe 1:3; 1Jn 3:14

It is true life 1Ti 6:19

It is eternal life Ro 5:21 See also Da 12:2; Mt 19:29; Jn 6:27; 1Jn 5:11,20

It is abundant life Ps 16:11; Jer 17:8 See also Ps 1:3; Jn 10:10

The origins and nature of spiritual life

Spiritual life is the work of the Holy Spirit Jn 3:6,8 See also Eze 36:26; Jn 3:3,5-7; Ro 8:11; Tit 3:5-7

Spiritual life unites believers to Jesus Christ Eph 2:4-5 See also Ro 6:3-5; Ro 8:10; 1Co 12:13; Col 2:13; 1Jn 5:12

Spiritual life makes believers the children of God Jn 1:12-13 See also Dt 30:20; Mt 6:9; Ro 8:15; Jas 1:18; 1Jn 4:7; 1Jn 5:1

Spiritual life brings people to know God Jn 17:3 See also Mt 11:27

Spiritual life brings about faith Jn 3:15; Jn 20:31 See also Jn 3:16,36; Jn 5:24; Jn 6:40; Jn 11:25

Keeping in step with the Spirit

A new way of life is made possible Gal 5:25 See also Ro 8:5-6,9-16; Gal 5:16-18,22-24

Bondage to the written law is ended Ro 2:29 See also Ro 7:6; Ro 8:2; 2Co 3:6; Gal 5:17-18

Obedience to God is made possible Ro 8:4 See also Eze 36:27; Ro 8:13; Gal 5:16; 1Th 4:7-8

Deepening unity is encouraged Eph 4:3 See also Col 2:13; Php 2:1-4

Strength and encouragement are received Ac 9:31

Gifts for those living in the Spirit

Gifts are given for building up the church 1Co 12:4-11 See also Ro 12:6-8; 1Co 12:27-30

Visions are given Ac 2:17; Joel 2:28; Rev 1:10,12-13; Rev 4:2; Rev 17:3; Rev 21:10

Miracles are worked Mt 12:28 See also Ac 10:38; Ro 15:19; Gal 3:5

Ministry is enhanced 2Co 3:6 See also 2Co 3:7-9

Those living in the Spirit receive revelation and guidance

God is revealed as Father Gal 4:6 See also Ro 8:14-16

God’s purposes are revealed 1Co 2:9-10 See also Ro 15:13; 2Co 5:2-5; Gal 5:5; Eph 1:17-18

Guidance is given to believers Ac 8:29 See also Ac 10:19; Ac 11:12; Ac 13:2; Ac 16:6-7; Ac 20:22-23

Help is given to pray Ro 8:26-27; Eph 6:18; Jude 20

The Holy Spirit sanctifies those in whom he lives

Through the Spirit, Jesus Christ lives in believers Eph 3:16-17

The Spirit transforms believers 2Co 3:18 See also Ro 15:16; 2Th 2:13; 1Pe 1:2

The fruit of the Spirit is seen in believers’ lives Ac 13:52; Ro 5:5; Ro 8:6; Ro 14:17; Ro 15:30; Gal 5:22-23; Col 1:8; 1Th 1:6

Examples of life in the Holy Spirit

Jesus Christ Mt 4:1 pp Mk 1:12 pp Lk 4:1; Mt 12:18,28; Lk 4:14,18; Lk 10:21; Ac 10:38

Simeon Lk 2:25-27

Peter Ac 4:8; Ac 10:19,44

Stephen Ac 6:5,10; Ac 7:55

The first Christians Ac 4:31; Ac 6:3-5; Ac 11:24,27-29; Ac 13:1-3; Ac 15:28

Yours by His Grace

Blair Humphreys

Southport,  Merseyside,  United Kingdom

Words for The Wise, The Importance of Justification, Titus 3 NIV (UK)

Titus 3 New International Version - UK (NIVUK)

Saved in order to do good

3 Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, 2 to slander no one, to be peaceable and considerate, and always to be gentle towards everyone.

3 At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. 4 But when the kindness and love of God our Saviour appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Saviour, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. 8 This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone.

9 But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless. 10 Warn a divisive person once, and then warn them a second time. After that, have nothing to do with them. 11 You may be sure that such people are warped and sinful; they are self-condemned.

Final remarks

12 As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there. 13 Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need. 14 Our people must learn to devote themselves to doing what is good, in order to provide for urgent needs and not live unproductive lives.

15 Everyone with me sends you greetings. Greet those who love us in the faith.

Grace be with you all.

Justification is one of the key themes of Paul’s New Testament writings or epistles, and today Justification is one of the essential doctrines of the Christian Faith, it is so important and relevant to us , we need to examine and understand this part of Christian Theology in depth. Now us let us examine some key scriptures and thoughts on Justification.

What does Justification mean to you ?

Do you know what time it is? From Elim Missions.

Titus 3

As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there, v12.

There is a time to change personnel.

Paul was sending 2 workers to take over from Titus. There are times for a fresh pair of legs, different perspectives. There are times when we need to make a substitute and get people off the field before they get burnt out or injured. Maybe it is time for you to change?

There is a time for extra effort.

Paul was asking Titus to do all he could to come to him at Nicopolis. That means don't give up at the first obstacle. It won't be a smooth path perhaps but adjust, tighten your belt, work smarter, dig in deep and just finish what needs finishing. Get where you should be. Maybe it is time for you to give it one big final effort?

There is a time for quietness.

Paul says he is wintering there in Nicopolis. It is a time to come aside, to dig deep, to ascertain the journey. Paul was not at that place yet. He had decided to winter there. Where will you winter? Do you have such a place to go to? Have you scheduled into your seasons of life a time when there is no loud activity, nothing much to report on, it is winter? Maybe it is time for you to plan for winter?

Matthew Henry's Commentary

Verses 1-8

(1.) We have here the prime author of our salvation—God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. 5:18. All things belonging to the new creation, and recovery of fallen man to life and happiness, of which the apostle is there speaking, all these things are of God the Father, as contriver and beginner of this work. There is an order in acting, as in subsisting. The Father begins, the Son manages, and the Holy Spirit works and perfects all. God (namely, the Father) is a Saviour by Christ, through the Spirit. John 3:16; God so loved the world as to give his only begotten Son, that whoever believes in him might not perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Eph. 1:3. We joy in God through Jesus Christ, Rom. 5:11. And with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ, Rom. 15:5.

(2.) The spring and rise of it—the divine philanthropy, or kindness and love of God to man. By grace we are saved from First to last. This is the ground and motive. God’s pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any thing out of himself. The occasion is in man, namely, his misery and wretchedness. Sin bringing that misery, wrath might have issued out rather than compassion; but God, knowing how to adjust all with his own honour and perfections, would pity and save rather than destroy. He delights in mercy. Where sin abounded, grace did much more abound. We read of riches of goodness and mercy, Rom. 2:4; Eph. 2:7. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience.

(3.) Here is the means, or instrumental cause—the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the power of God to salvation to every one that believeth. Thus having asserted God to be the author, his free grace the spring, and the manifestation of this in the gospel the means of salvation, that the honour of all still may be the better secured to him,

(4.) False grounds and motives are here removed: Not by works of righteousness which we have done, but according to his mercy, he saved us; not for foreseen works of ours, but his own free grace and mercy alone. Works must be in the saved (where there is room for it), but not among the causes of his salvation; they are the way to the kingdom, not the meriting price of it; all is upon the principle of undeserved favour and mercy from first to last. Election is of grace: we are chosen to be holy, not because it was antecedently seen that we should be so, Eph. 1:4. It is the fruit, not the cause, of election: God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth, 2 Thess. 2:13. So effectual calling, in which election breaks out, and is first seen: He hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. 1:9. We are justified freely by grace (Rom. 3:24), and sanctified and saved by grace: By grace you are saved, through faith; and that not of yourselves, it is the gift of God, Eph. 2:8. Faith and all saving graces are God’s free gift and his work; the beginning, increase, and perfection of them in glory, all are from him. In building men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shown, and the false removed.

(5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least—in regeneration or spiritual renewing, as it is here called. Old things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines, and sways, and governs, and makes the man a new man, a new creature, having new thoughts, desires, and affections, a new and holy turn of life and actions; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection; therefore it is said, He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Most act as if they were afraid to be happy before the time; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining the second glorious one, the resurrection of the just. Here then is formal salvation, in the new divine life wrought by the gospel.

The IVP New Testament Commentary Series

Salvation and Change (3:5-7)

Verses 5-7 explain in rich detail and from several perspectives the nature of the salvation that this event brought.

Salvation and God's mercy (3:5). First, the cause of our salvation is solely God's mercy. While from the standpoint of human need Jesus' crucifixion could be explained as "for our sins" (1 Cor 15:3), from the standpoint of God's love it was because of his mercy. This mercy of God is the equivalent of the loving-kindness of God that in the Old Testament (Hebrew hesed) formed the basis of the covenant relationship with Israel. Salvation in Christ has its origin in the very same place. It is God reaching toward humankind to put us into relation with himself, not (as the phrase not because of righteous things we had done shows) the reverse. Human effort is excluded: salvation is not something that a person can merit (Rom 3:21-28; Gal 3:3-9; Eph 2:8-9; 2 Tim 1:9).

Salvation and the Holy Spirit (3:5-6). Second, it is the Holy Spirit who applies salvation to us. But the three metaphors that occur in this connection—washing, rebirth and renewal—require a closer look. If you have been in the church for a while, you probably feel comfortable with such terms; they have become Christian jargon, and we hardly question their meaning. In fact, though, such words put off outsiders to the faith, and our frequent easy use

of such jargon leaves them rightly wondering whether we really do understand what we believe.

Salvation and hope (3:7). What is the goal of God's redemptive work? It is eternal life (Rom 2:7; 5:21; 6:22-23; Gal 6:8). Through justification, the believer takes up the privileged position of an heir, as Paul often points out (Rom 3:24; 4:13-14; Gal 3:6-29; 4:6-7). The unique thing about God's family is that every Christian shares this position equally. None is entitled to a greater share than another, for the object of inheritance is eternal life (compare Mt 19:29; Lk 18:18). But the inheritance is yet to be received, so it remains an object of hope. Nevertheless, the certainty of God's past acts in Christ guarantees the certainty of what is still to be fully obtained (see above on 1:2).

Consequently, Christians can boldly live the kind of life prescribed in verses 1 and 2, because God has intervened in human history to bring about a change. The whole salvation complex—rebirth and renewal, justification and hope—is reality, grounded in the historical events of Christ's ministry and death/resurrection and in the outpouring of the Holy Spirit. But to experience the new reality, the believer must actively decide to step forward; the reality of the Christian possibility is not experienced through reciting a creed but by performing it in faith.

Asbury Bible Commentary

A. Saved and Justified by God (3:3-7)

As if the phrase true humility toward everyone were in his mind, Paul reflects on the time prior to God's salvation. The use of we'clearly shows that Paul includes himself. The description in 3:3 of the person without Christ vividly demonstrates why we need a Savior. Note how God's kindness and love for all people (niv love is an inadequate translation of philanthrōpia) are exactly the right remedy. Appeared is simple past action; it has already taken place (see 2:11).

God's appearance brought salvation on the basis of his mercy, not our righteousness. In the Greek text, “not by works of righteousness” appears first in the clause and thus receives the emphasis. Washing of rebirth may refer to baptism, but since this phrase is linked grammatically with renewal by the Holy Spirit, the figurative cleansing by the Spirit in the believer's life is intended. Vv. 5-6 clearly show the triune God in operation, God generously pouring out the Holy Spirit through Jesus Christ. The result is justification—made as if we had never sinned—and inheritance of the hope of eternal life. How beautifully this hope corresponds with “the blessed hope” of 2:13. When comparing 2:11-14 with 3:3-7, we see 2:11-14 stressing the lifestyle that God desires and 3:3-7 providing the theology that backs up that lifestyle.

The Bible Panorama

Titus 3

V 1–2: ACCEPT AUTHORITY Church members are to be told to accept lawful authority and to be ready to do good works. They must live peaceably and gently, speaking no evil and showing humility to all men.

 V 3–8: CONVERSION CONDUCT Paul reminds Titus of the shameful and wicked ways that he and they lived before coming to know Christ. But God’s kindness and love in Christ have changed that, through His mercy, His cleansing and the work of His Holy Spirit in response to faith in Jesus Christ. Because of God’s grace, which has justified repentant sinners, they should now maintain good works, and Titus must teach this because it is good and profitable for them all.

 V 9–11: DAMAGING DIVISIONS Foolish disputes and unprofitable discussions which are going nowhere, and lead to strife, are to be avoided. A person causing division is to be warned twice only. If he still continues in his selfishness and sin, he is then to be rejected. The implication is that church discipline should then exclude him until repentance and faith are manifested.

V 12–14: SUPPORTING SAINTS Paul looks forward to a visit from Titus soon, and briefs him on the itineraries of some of his co-labourers in the gospel. He urges Titus to make sure that God’s saints are supported in their needs, lacking nothing. The church people must also maintain good works to meet their needs, and thus be fruitful.

 V 15: GRACIOUS GREETINGS Again, Paul ends one of his letters by sending the greetings of all with him and asking Titus to greet all who love him in the faith. They need what he wants for them, namely God’s grace.

Dictionary of Bible Themes

6678 justification, and Jesus Christ’s work

On account of the death and resurrection of Jesus Christ, the demands of the law of God are met, and believers are granted the status of being righteous in the sight of God.

Justification is grounded in the death of Jesus Christ

Jesus Christ’s death shields believers from God’s wrath Ro 5:9 See also Ro 3:24; Ro 4:25; Ro 5:18; 1Pe 2:24

Jesus Christ’s death fulfils the demands of the law of God Ro 8:3-4 See also Ro 3:25-26; Gal 3:13; 1Jn 2:2

Justification is grounded in the resurrection of Jesus Christ

Ro 4:25; Ro 10:9-10 See also Ac 2:22-39; Ac 4:10-12; Ac 17:30-31; 1Pe 3:18-21

Justification means believers are reckoned as righteous through the death of Jesus Christ

Ro 5:19; 1Co 1:30; 2Co 5:21 See also 1Co 6:9-11; Php 3:8-9 The term “imputation” is used to refer to the process by which God treats believers as being righteous in his sight on account of Jesus Christ’s death.

Justification is received by faith

Ro 1:17 pp Gal 3:11 See also Hab 2:4; Ro 5:1; Eph 2:8

The example of Abraham Ge 15:6 See also Ro 4:1-5,9-22; Gal 3:6-9,16-18

The example of David Ro 4:6-8; Ps 32:1-2

Apostolic teaching on the need of faith for justification Ac 13:39 See also Ro 3:22,25,27-30; Ro 4:5; Ro 5:1; Ro 9:30-32; Ro 10:10; 1Co 6:11; Gal 2:16; Gal 3:8,14; Eph 2:8

Justification is a gift of God’s grace

Ro 3:24 See also Ro 5:15-17; Ro 8:33; Tit 3:7

Not by works or the law Gal 3:11 See also Ro 3:20; Ro 4:5; Gal 2:16,21; Gal 3:2-5,24; Gal 5:4-6; Eph 2:8-9

1.      Justification means believers are reckoned as righteous through the death of Jesus Christ

2 Corinthians 5:17-21 New International Version - UK (NIVUK)

17 Therefore, if anyone is in Christ, the new creation has come:[a] the old has gone, the new is here! 18 All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: 19 that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. 20 We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: be reconciled to God. 21 God made him who had no sin to be sin[b] for us, so that in him we might become the righteousness of God.

2.    Justification is received by faith

Romans 1:16-17 New International Version - UK (NIVUK)

16 For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. 17 For in the gospel the righteousness of God is revealed – a righteousness that is by faith from first to last,[a] just as it is written: ‘The righteous will live by faith.’[b]

3.     Justification is a gift of God’s grace

Romans 3:22-26 New International Version - UK (NIVUK)

22 This righteousness is given through faith in[a] Jesus Christ to all who believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement,[b] through the shedding of his blood – to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished 26  – he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

Let us now examine,   the word Imputation

Dictionary of Bible Themes

6674 imputation

The term “imputation” is used to refer to the process by which God treats believers as being righteous in his sight on account of Jesus Christ’s death.

The crediting by God to believers with righteousness on account of Jesus Christ. Paul argues that Abraham did nothing which earned him the status of being righteous in the sight of God. Rather, Abraham believed the promise of God, and for that reason was granted the status of being righteous before God. Likewise, all who trust in Jesus Christ have righteousness imputed to them—that is, reckoned as if it was theirs. Imputation should not be confused with impartation. Believers are not made right ethically (impartation), but put right relationally (imputation). What God changes is not the character of believers but their legal standing before him. From this new position, believers are called to co-operate with the Holy Spirit in sanctification so that their character increasingly reflects their new standing.

4.    Believers’ sins are imputed to Jesus Christ

2 Corinthians 5:21 New International Version - UK (NIVUK)

21 God made him who had no sin to be sin[a] for us, so that in him we might become the righteousness of God.

Encyclopedia of The Bible

SALVATION

 The NT employs four terms which when taken together give a most comprehensive portrayal of the saving work of the Triune God. These are: sacrifice, propitiation, reconciliation and redemption. Sacrifice views salvation as the answer to man’s guilt; propitiation as the answer to God’s righteous wrath; reconciliation as the removal of the ground of God’s alienation from fallen man; and redemption as a release from bondage to sin.

a. Sacrifice (Gr. θυσία, G2602). This word which is used approximately thirty-five times in the NT is squarely rooted in the OT. The most frequent single occurrence of the term in the NT is found in the Book of Hebrews. The primary though not exclusive meaning of the term in Scripture is that of an expiation of guilt, atonement. (See esp. Heb 5:1; 7:27; 8:3; 9:9, 23, 26; 10:1, 5, 8, 11, 12, 26; 11:4; 13:15, 16.)

b. Propitiation (Gr. ἱλασμός, G2662). This word is used only three times in the NT (Rom 3:25; 1 John 2:2; 4:10). The RSV has rendered all three texts with the word “expiation” which has a more restrictive meaning. It would appear that behind the use of ἱλασμός, G2662, there is the twofold sense of propitiation and expiation. The particular stress of the word is prob. best taken as indicating God’s diverting of His righteous wrath from the sinner through the atoning work of His Son. Propitiation does not imply that the Son had to win over an incensed Father to an expression of love toward man; rather, it was precisely because of His eternal love that the Father sent His Son to be the propitiation for our sins.

c. Reconciliation (Gr. καταλλάσσω, G2904). This word is used in only four Pauline passages (Rom 5:10, 11; 2 Cor 5:18-20; Eph 2:16; Col 1:20-22). Reconciliation was a work of God in Christ whereby He removed the ground of His holy alienation from the sinner and thus did not impute his sins against him. The subjective change of the sinner’s attitude toward God is a result of the historical event of the cross, the objective work of reconciliation accomplished by Christ.

d. Redemption (Gr. ἀπολύτρωσις, G667). This word speaks the language of purchase and ransom. Redemption is the securing of a release by the payment of a price. In the theological sense, redemption means the release of the shed blood of Christ. Redemption from sin embraces the several aspects from which sin is to be viewed scripturally: (1) redemption from its guilt (Rom 3:24), (2) redemption from its power (Titus 2:14), (3) redemption from its presence (Rom 8:23).

Words for The Wise, Grace andd Good Works, Titus 2

 

Titus 2 English Standard Version Anglicised (ESVUK)

Teach Sound Doctrine

2 But as for you, teach what accords with sound[a] doctrine. 2 Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. 3 Older women likewise are to be reverent in behaviour, not slanderers or slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. 6 Likewise, urge the younger men to be self-controlled. 7 Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. 9 Slaves[b] are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, 10 not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Saviour.

11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Saviour Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

15 Declare these things; exhort and rebuke with all authority. Let no one disregard you.

The IVP New Testament Commentary Series

The Appearance of the Grace of God (2:11)

It may seem strange to us to speak of God's grace "appearing." Pagans used the term grace to signify divine or regal beneficence—something good done by a god or king for those who could not do for themselves. For the Hebrew and the Christian, however, the grace of God is the essence of God's covenant with humankind. It signifies God's unmerited love. The language of verse 11 shows that this grace culminated or found full expression in a particular event. But what event does Paul mean?

The verb appeared is a technical term for the manifestation or "epiphany" of a god (or hero) to bring help. Paul (or his material) has borrowed this concept to denote the "appearance" of Christ (2 Tim 1:10), and elsewhere in these letters the term refers to the second, future "appearance" of Christ (2:13; 1 Tim 6:14; 2 Tim 4:1; compare 2 Thess 2:8). It is this historical event that gives full expression to God's grace.

This event, too, brought help. But the help associated with God's grace, salvation, transcends any pagan notions of help or deliverance from physical calamity. It is salvation from sin and sin's extensive, destructive results. Salvation is an adjective in the Greek sentence which describes something intrinsic to grace: God's grace is not simply beneficent in purpose, it means to save.

This event is unique in another respect. In scope it is universal, reaching in some way to all men. This does not mean that all people respond to the appearance of Christ—to his birth, ministry, death and resurrection—with equal acceptance. In fact, the change to us below (vv. 12, 14) implies the need for belief. But as a means of salvation God's grace in Christ is offered to all. Compared with pagan beliefs in patron gods who might deliver a city from crisis, the claims of Christianity are startling.

Thus Paul's logic begins with the event of Christ's incarnation and earthly ministry. But his main point is yet to come

The IVP New Testament Commentary Series

The Purpose of the Appearance (2:12-13)

Without a break in the Greek sentence, verse 12 gets right to the point. Christ appeared to "teach" us to live a new life. Thus we might say that "living" or "how to live" is God's curriculum. In this respect, Christ (or God through the medium of his grace) followed a long line of teachers. Moreover, Paul's material employs the Greek teaching model in this description. In Greek thought, education (paideia; here the verbal form of this term occurs) produces virtue. Paul makes good use of this model here, but while maintaining contact with secular ideas, he describes the Christian counterpart to virtue in a way that it is placed on an entirely different level.

1. The new life and conversion (2:12). Part of the earliest gospel message was the call to repent (Mk 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. Of course, if the event of baptism lay behind this creed, it would indeed have been a vocal pledge.

What is to be denied if we are to pursue life? It is the way of this world. Ungodliness is a general reference to all that is anti-God (3:3). Worldly passions are the sinful impulses that express themselves through the body (1 Jn 2:15-16). Together these two expressions summarize the old life, the life natural to the inhabitants of this world before they have the knowledge of God.

But the appearance of Christ demands that the old way be abandoned. A conscious choice of denial must be made. It is the first step in a new life.

2. The new life (2:12). The goal of God's curriculum is the living of a new life. After the old way has been abandoned, what then? If Christianity ended there, it would consist of a life of avoidance. We could sum it up with a divine "Thou shalt not." But the focus in this passage (and above in vv. 1-10) is actually on "being" or "living," and a far more appropriate and positive summary is "Thou shalt."

As we saw, the Greeks thought that education would lead to virtue. Now Paul translates that into Christian thinking. His translation is really more of a transliteration, for he describes the Christian's new life with three terms that designated cardinal virtues in Greek ethics. In doing this he emphasizes again that Christian conduct should be observable.

The new life is described as self-controlled and upright. We have come across these two terms already in the description of the lifestyle of the church leader (1:8). "Self-control" was to be exercised over the impulses and sensual desires common to human life (see discussion on 1 Tim 3:2). "Uprightness" is a more general description of observable "rightness" in all aspects of life.

If only these two terms were used to describe the qualities of the new life, one might get the idea that Christianity is acting a certain way, putting on an acceptable performance. The third term, however, at least as Paul uses it, takes us beyond that to show that true spirituality is meant. Godly, as a description of life, brings together faith in or knowledge of God and its visible outworking in life ("godliness," 1:1; see notes on 1 Tim 2:2). It is Paul's term for genuine Christianity. Consequently, the life to be lived as a result of Christ's entrance into human history (v. 11) is not only characterized by visible respectability but is also born of the knowledge of God.

Further, it is the antithesis of the old life. Formerly the values of the world shaped life (v. 12), but now a new set of values and goals define life in Christ (compare 3:3-4; Rom 6:20-22; 11:30-32; Gal 1:23; 4:8-9; Eph 2:1-22; 5:8; Col 1:21-22; 3:7-8; Philem 11; 1 Pet 2:10).

Finally, the new life introduced by the appearance of Christ pertains to the present time. Christianity or spirituality is not something that is unattainable or something that is proper to life outside of this world. The time reference in this present age focuses readers' attention on the now. Salvation may not be complete (or completely realizable) until the return of Christ; but it has made possible a new quality of life in this present age. With the Christian possibility goes Christian responsibility to live fully engaged in this world.

The IVP New Testament Commentary Series

The Significance of Christ's Sacrifice (2:14)

The identification of the God and Savior as Jesus Christ at the end of verse 13 leads to a discussion in verse 14 of the actual outworking of God's grace (v. 11). The language of this description was well known and would have immediately struck a chord with the readers; Paul's material combines a saying of Jesus (that the early church made good use of) with well-known citations from the Old Testament, which together explain the significance of Christ's death for the formation of God's people.

Verse 14 describes the death of Jesus Christ as an offering/sacrifice that was made for those who could not make it themselves.

First, the verb gave (and indeed the entire saying—who gave himself for us) portrays Christ's death as a ritual offering made specifically to atone for sins (Rom 4:25; 8:32; compare Gal 1:4). Although here the traditional saying of Jesus is attenuated (compare Mk 10:45; 1 Tim 2:6), the same thoughts are in mind.

Second, the note of willingness is emphasized, for it is said that he gave himself. Consequently, it cannot be said that Christ's death was an accident that took him by surprise. This death had to occur; it was an intrinsic part of God's plan of salvation (Acts 2:23).

Third, the phrase for us reveals that this offering was both representative and substitutionary. In giving himself as a sacrifice, the God-Man represented sinful humans, almost as a modern-day attorney would take a case. Furthermore, his death for us was a death rightly required of people; he stepped in as our substitute and suffered what is rightfully our punishment for sins.

Christ's redemptive death, understood in this way, is without question the ultimate illustration of God's grace. The act originated in God's plan, was executed in behalf of undeserving people and accomplished their salvation. But the theme of Christian living that runs throughout Titus 2 suggests that Paul's focal point in verse 14 is on the purpose or result of this event, which the following clause introduces.

Consequently, God's action in Christ purified a peculiar people of God. This idea goes back to Exodus 19:5, where God's purpose in establishing a covenant with Israel is revealed (Deut 7:6; 14:2; 28:18; compare Eph 1:14; 1 Pet 2:9). In response to God's grace, the new people were to observe God's law (Deut 26:18). In New Testament and Pauline terms this is translated into being "zealous for good works." Salvation results in works of the Spirit (see notes on 1 Tim 2:10).

God's grace (v. 11) in Christ's self-offering (v. 14) has established a special people for God's own possession (v. 14). Set free from sin's bondage and purified, they are able to pursue a manifestly new manner of life, characterized by good works. From the interweaving of Old Testament citations it is clear that the early church viewed itself as being continuous with Israel, the true Israel, enjoying the fulfillment of God's Old Testament promises to his people. Jesus' death is the decisive event in the fulfilling of God's promise to create a special people for himself.

The Bible Panorama

Titus 2

V 1: TEACH TRUTH Titus must speak things which are appropriate to sound teaching from God’s truth.

V 2–8: ALL AGES In a wide-ranging panorama of the church, each age range of people is to be taught and exhorted to follow God’s work and to honour Him in what they think and say.

V 9–10: SUBMISSIVE SLAVES Slaves are to obey their masters, without answering back, and show faithfulness that adorns God’s Word.

 V 11–14: GOD’S GRACE God’s grace has caused His salvation to be offered to all men. The evidence of acceptance of God’s offer is a sober, holy, and righteous lifestyle, a looking for the appearing of the Lord Jesus Christ, an appreciation of His redemptive death on the cross, and a purity and zeal that mark His people out as different.

 V 15: CONSISTENT CONDUCT In speaking, exhorting and rebuking with God’s authority, Titus is to live in such a way that no one will despise him because of any lack of correlation between his lifestyle and his teaching and preaching.

Dictionary of Bible Themes

5847 enthusiasm

A state of eagerness,  leading to the positive and committed performance of actions.

Enthusiasm for doing good

1Pe 3:10-13 See also Tit 2:11-14

Enthusiasm for doing evil

Jer 8:6 See also Mic 2:1-2; Zep 3:7

Enthusiasm for work

Pr 31:10-19 See also Pr 6:6-11; Pr 31:24,27

Enthusiasm for giving

2Co 9:2 See also 2Co 8:10-12; Gal 2:10

Enthusiasm for spiritual gifts

1Co 14:12 See also 1Co 14:39

Enthusiasm for serving God

2Co 8:16-17 See also 1Pe 5:2

8239 earnestness

An attitude characterised by seriousness and commitment. Scripture commends earnestness in believers’ attitudes towards God and in the concerns of the gospel.

The significance of earnestness

In repentance Joel 2:12 See also 1Sa 7:2-3; Rev 3:19

In seeking God Jer 29:13 See also Ps 119:2; Heb 11:6

In salvation Lk 13:24 See also Mt 7:24-27 pp Lk 6:47-49; Heb 2:3; Heb 6:11; Jas 1:22; Jas 2:14

In love for God Dt 6:5 See also Mt 22:37 pp Mk 12:30 pp Lk 10:27

In prayer 2Ch 7:14 See also Isa 62:6-7; Mt 6:5-6

In trusting God Pr 3:5 See also Isa 26:3-4

In spiritual progress Php 2:12-13 See also 1Co 9:24; Heb 12:1; 2Pe 1:5-11

In serving God Mt 6:24 pp Lk 16:13 See also Dt 18:6-7; Lk 9:57-62; 1Co 12:31; 1Co 14:1; 2Ti 2:15

Examples of earnestness

In seeking God Ps 63:1 See also 2Ch 15:15; Hos 5:15

In prayer Ac 12:5 See also 1Th 3:10; Jas 5:17-18

In evangelism 1Co 9:19-22 See also 1Th 2:2-9

In Christian living Php 3:13-14 See also 1Co 9:25-27; 2Co 8:7-8

Regarding personal needs Mt 9:18 pp Mk 5:22-23 pp Lk 8:41-42; Lk 7:4

Jesus Christ’s own earnestness Mt 26:39 pp Mk 14:35 pp Lk 22:42 See also Jn 2:17; Jn 4:34

Earnest concern for the people of God

For Israel Lk 19:41; Ro 9:1-3 See also Ne 1:2-4; Isa 22:4; Isa 62:1; Jer 4:19-21; Jer 8:21; Jer 9:1; Jer 13:17; La 3:48; Mic 1:8-9; Mt 23:37 pp Lk 13:34; Ro 10:1

For the church 2Co 11:28-29 See also Ac 20:31; Ro 1:11; 2Co 2:4; 2Co 11:2-3; Gal 4:19-20; Col 1:24,28-29; Col 2:1; 1Th 2:17

Earnestness may be misdirected

Ro 11:7 See also Ac 26:7

Yours by His Grace,

Blair Humphreys,

Southport,  Merseyside, United Kingdom