Saving And Teaching

by Eubulus | Category: The Grace Of God | Jun 1936

The Epistle of Paul to Titus is much occupied with the subject of good works by those who are discipled; and as necessarily associated therewith the need of sound (or healthy) teaching. Good works are referred to at least nine times; and sound or healthy teaching five times.

Crete was a microcosm of the world on its grosser side, for proverbially the Cretans were addicted to a very sensual manner of life. Human nature has in it the seeds of all evil, but such seeds are not developed equally in all cases, nor amongst all peoples; some peoples have debased the image of God - in man more than others, but the Gospel is capable of dealing with all cases, better or worse.

Among such a people the Apostle thought it necessary to urge the importance of a right manner of behaviour in all classes. He found a real difficulty, not merely in the intractability of the Cretan character, which was only too ready to show itself in the believers themselves, but more so in the fact that among them were a number of teachers, eminently religious men in human estimation, who were by no means clear that the death of Christ was for the believer in Christ the end of human nature (no matter what its attainments might be) before God; the truth is, as the Apostle said, "I know that in me,

that is in my flesh, dwelleth no good thing." These men were of "the circumcision," or as the Apostle elsewhere bluntly says, they were "the concision"-mere cutters off of this thing and that; they never insisted on the necessity of "a new man." Such teachers still exist (and they are many) who teach the perfectibility of human nature. Such men have not got free from the Law, which was given to demonstrate man's helplessness and his need of the pure grace of God.

The Apostle left Titus in Crete to set in order the things that were wanting in the Cretan Assemblies, and to appoint elders-men qualified to exhort in "The sound doctrine, and to convict the gainsayers," in order that such erroneous teaching should be checked, and the true doctrine enforced; and these elders must be men of the highest moral character, who also held the faithful word according to the teaching as received from the Apostles originally. Thus they would be able to exhort in the sound doctrine such as were in a condition to l)e instructed, and convict those who resisted the truth-see chapter 1. 5 to 9. Verses 10 to 16 present a very dark picture of the actual circumstances existing. The people were in a very carnal condition. Profession was not lacking, but the life was wrong for it lacked the true motive, namely, an appreciation of the grace of God, and this teaching was withheld. It was true with them "like people, like priest" (Hosea 4. 9), or as we may say, "the taught, are like the teachers," and as we also read in Jeremiah 5. 30, 31, "a wonderful and horrible thing is come to pass in the land; the prophets prophesy falsely, and the priests bear rule by their means; and My people love to have it so: and what will ye do in the end thereof?

But Titus was to speak the things which befit the sound doctrine (as also were the elders already referred to), addressing himself as directed by the Apostle in chapter 2. to the AGED MEN; AGED WOMEN; YOUNG WOMEN; YOUNGER MEN; SERVANTS; and in all things shewing himself "an ensample of good works" so that by his conduct no occasion should be given to cavillers.

- But what is the sound or healthy doctrine which is calculated to produce such excellent results-and from such material? The answer is found in verses 11 to 14.

"For the grace of God hath appeared." In the dispensational dealings of God with men "grace" is not first in point of time. Nature is first-fallen nature; and what this led to is seen in Romans 1. 18-25. Then followed the dispensation of the Law; but law, though it may serve as constable or judge, and can mete out punishment, has no vital power to renew, it cannot give life nor produce fruit for God. Strange to say that the law which was given to demonstrate man's sin and helplessness, is clung to even after a more excellent way has been provided!

After "Law," came "Grace," and grace is the introduction of a new principle. The love of God is manifested supremely in grace, and grace is the only effectual principle of justification and of sanctification. It is generally acknowledged among evangelicals, that the grace of God alone can save the sinner from judgement, but this scripture-Titus 2. 11 to 14, has also in view its effectiveness as a teacher. Grace brings salvation to all men and therefore all men may be saved, for grace means that God has provided the wherewithal and is able to offer the blessing of forgiveness and eternal life freely to whosoever will. But this great truth--the appearing of Divine grace, as here alluded to, has in view its ability to teach, to sanctify, and to order the lives of men to the glory of God.

"Grace ... hath appeared." Law and grace are opposed, and the two cannot work together. Law had acted on man, but the material was intractable and unyeilding, and now grace begins. So we read in Romans 5.6-10, "while we were yet weak, in due season Christ died for the ungodly ... if while we were enemies, we were reconciled to God through the death of His Son, much more being reconciled, shall we be saved by His life." So "Grace . . . has appeared, bringing salvation," but more than this-" Instructing us." Grace instructs : first as to putting off, "Denying ungodliness and worldly lusts."

Easily stated indeed, but not so easily done! Does it involve a struggle? There had been plenty of struggling under law, but it was ineffectual. Here faith in the One who has saved comes in, and also an appreciation of one's actual standing in Christ; and if this be so it will not be hard to put off or to deny ungodliness, and this "denying" is in view of a positive objective which allures the soul, An athlete who would win the race and obtain the reward at the end, divests himself of any articles of attire

which would encumber him in his onward course; and that which enables him so to cast aside these things, is the overpowering influence of the objective before him. Thus also is it with the Christian.

But there is not only the putting off-the "denying ungodliness," that which is negative in character, there is also the positive, to "live soberly and righteously and godly."

SOBERLY: that is as to himself, that he in his own person be under control and not the slave of any influence or tendency unworthy of a servant of Christ. In this he has the Master before him, who when tempted to make bread replied, "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

RIGHTEOUSLY: that is, as to his neighbour. The tendency to acquisitiveness, to get more than is due, not only as to money, but in all things, leads to encroaching on what is properly due to others, and is an infringement of righteousness. Unquestionably many men (and alas, some believers) get on by a departure from the strict law of righteousness, which therefore means that the neighbour suffers.

GODLY, or piously: though last named, this in moral significance is first, and if secured will embrace all the rest. This deals with what is due to God, and to the things of God-to the putting of God first; giving Him the best and serving with the utmost reverence of spirit. It means what is involved in the word, "in all thy ways acknowledge Him"; it means, "I have set the Lord always before me"; it means that we shall not tempt Him by putting ourselves in any position into which He has not called us.

Eubulus | Jun 1936
The Grace Of God