Works Prompting Works

Pastorals: Message Forty-Three

Titus 2:11-15

ETS: Paul provided the reason that believers ought to conduct themselves in a consistent manner with the Gospel.

ESS: We should conduct ourselves in a particular way because of who God is and what He has done.

OSS: {MO: Ethical} [SO: I want the hearers to observe the works of God and commit to living in consistency with who God is.]

PQ: What works of God are present in this passage? (and should in turn influence our conduct)

UW: Works

Intro.: Last week, we concluded that our conduct should be consistent with the Gospel message. Our character and conduct should not be separated from our theology. What we believe about God ought to motivate what we do and who we are in response to what God has done and who He is. 32a

TS: Let us examine together the works of God in this passage.

The first work of God present in this passage is grace. (v. 11)

The aorist tense verb, ἐπεφάνη, referred to a specific time in history in which God’s grace was manifested. As such, we understand that His grace appeared when Jesus was incarnated (Griffin Jr., 310)

Thus, His grace appearing through Jesus brought salvation to all men (the offering of salvation, not the universal acceptance of salvation). Scholars agreed that this does not affirm universalism, but it does affirm the opportunity and offering of salvation for all man (Akin 280, Kostenberger 338, Griffin Jr. 310).

APPLICATION: The grace of God revealed through Jesus offers salvation to all people. We should respond by firstly accepting this salvation and secondly living out (working out, Phil. 2:12) your salvation.

The second work of God present in this passage is transformation. (vv. 12-13a)

This verse encompasses for its readers the ver work of sanctification and transformation.

Notice the negative to positive structure here: “deny godlessness and worldly lusts and to live in a sensible, righteous, and godly way in the present age.”

Griffin Jr. commented on this, “The Greek verb paideuo commonly means to instruct, educate; however, its biblical usage may contain the nuance of discipline or chastisement. Education in Christian behavior is seldom a painless process since it involves the correction of negative behavior which by nature stands in opposition to God.” (Griffin Jr., 311)

He further quoted Van Oosterzee who stated, “The true learning of heaven must begin with the unlearning and laying off of all which stands in the way of the development of the new man.” (Griffin Jr., 311 quoted from Van Oosterzee, Titus, 16)

APPLICATION: The key understanding is that there is a certain way we should live in the present age that involves the sanctifying and transformational work of God.

The third work of God present in this passage is the return of Christ. (v. 13)

The grace of God should govern how we live while we wait...

the blessed hope and appearing are appositional- referencing the same thing: the return of (the glory of) our Great God and Savior Jesus Christ

The second phrase is one of debate: is this referring to two persons (God the Father and Jesus the Son) or to one (Jesus Christ)? Grammatically, there is only one article, thus applying Sharp’s rule for the article (it refers to a single unit rather than two units); Thus, here, God is referenced as Savior but identified as Jesus Christ (Gen. of identity). Thus, it is referring to Jesus as the Savior, and His return, which is a work of God. Remember, throughout the pastorals, Paul has used the phrase, “God our Savior” which is unusual. However, it affirms that God is the author of salvation, and Jesus is the vehicle through which He accomplished it. Here, the context (both grammatically and theologically) support that Jesus is the one being referred to here- as a single unit.

APPLICATION: The return of Jesus our Lord and Savior is truly our blessed hope and a glorious work of our Father. We certainly await this, and while we do… we should live in a specific way (Titus 2:1-10, 12)

The fourth work of God present in this passage is the sacrifice of Jesus. (v. 14)

This verse speaks of the sacrificial work of God demonstrated through Jesus. Notice two things about this:

The subject and aorist tense affirm that Jesus Himself willingly and decisively gave Himself for us. (Mk. 10:45)

Jesus gave Himself for us with a twofold purpose: (1) to redeem us from lawlessness. Hayne P. Griffin Jr. wrote, “This ransom payment delivers humanity “from all wickedness.” This phrase suggests deliverance from both the power of sin (cf. Rom 6:17-18, 22) and the penalty of sin (cf. Rom 6:23; 8:1).” (Griffin Jr., 315) (2) to cleanse for Himself a people for His possession. Again, Griffin Jr. wrote, “The term “purify” echoes and suggests the cleansing by the “blood of the covenant” which was central to Old Testament religion (Exodus 24:6-8) as well as the “blood of the new covenant” (Luke 22:20) shed by Jesus Christ for redemption and cleansing (Heb 9:12-14; 1 John 1:7). Just as redemption and cleansing made Israel a “treasured possession” (laos periousios, Exod 19:5, LXX), so by his sacrifice Christ purchased those for whom He died with the result that they are “a people that are his very own” (laon periousion).” (Griffin Jr., 315)

The last phrase is really important because it contrasts those who have been redeemed and purified through Jesus’ sacrifice to those who are false teachers and those of the world in Crete characterized in 1:16b as “unfit for any good work.”

APPLICATION: Jesus’ sacrifice, a true work of God, produced for us redemption and purification making us a people of His own, eager to do good. As such, we must be eager to do good, not out of obligation, but out of passion and awareness, in response to who He is and what He has done.

CLOSING OBERSVATIONS:

V. 15 sums up all of 1:10-2:14 with the demonstrative pronoun Ταῦτα and the following imperatives which are all found in the earlier passages (i.e. encourage {2:4}, rebuke {1:13})

V. 15b affirms that the minister or leader is not exempt from the teachings and requirements himself. He needs credibility with the people in order to “not be despised.” Credibility comes only when one practices what they preach. They are not excluded from the requirements.

CONCLUSION:

Griffin Jr. wrote, “The highest and purest motivation for Christian behavior is not based on what we can do for God but rather upon what God has done for us and yet will do.” Thus, as we study theology, specifically the works of God, we should be driven to live in a way that is consistent with the Gospel and demonstrating our theology in response to who He is and what He has done. Praise God and may He be glorified!