Titus: Grace Precedes Obedience - Week 5 (Titus 2:11-15)
Titus 2:11-15
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Titus 2:11-15
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Titus 2:11-15 〰️ Titus 2:11-15 〰️
I hope by the end of this series, it feels like we're beating a dead horse with the subtitle for this series with our people. One of our hopes and desires with our series in Titus is that we would truly know that God's grace always comes before obedience. It may feel redundant each week in these guides, but we hope to internalize this truth. One of the most notable examples in the Old Testament of this is God's care for the Israelites in the book of Exodus. God pulls His people from slavery in Egypt (grace) and then gives them the Law by which they are to live (obedience). We see this pattern throughout Scripture, especially in the grand arc of the Bible. If we could earn our own salvation, God would not have freely given Jesus to be the atoning sacrifice for us.
This week's passage in Titus continues, closing out chapter two. In v11-15, Paul gives yet another Gospel presentation, balancing obedience and grace masterfully. Here's a broad breakdown of this passage, which illustrates the importance of both to the Gospel message. Christ saved us and redeemed us by no merit of our own, but it's because of this grace that we respond in obedience.
v11 - grace "For the grace of God appeared, bringing salvation..."
v12 - obedience "...instructing us to deny godlessness..."
v13-14a - grace "...while we wait...he gave himself for us"
v14b-15 - obedience "...to cleanse for himself a people...eager to do good works...proclaim these things..."
Paul opens this passage, giving the reason for Jesus' first coming —so that we would be instructed and turn from sin toward Him. Notably, Paul writes in v11 that the salvation God's grace brings is "for all people." Passages such as this can cause quite a stir among readers, as they often divide into two camps regarding the doctrine of limited atonement.
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Limited atonement is "A Christian doctrine, one of the five points of Calvinism, stating that Jesus Christ's substitutionary atonement on the cross is limited in scope to those who are predestined unto salvation, which is [granted] only to believers."¹ There are several passages that stand as the basis for the doctrine of limited atonement, most notably Matthew 20:28: "...the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." What we see in this passage is that not everyone will be saved (as we all know someone who has lived their life, from beginning to end, rejecting the gift of salvation), but that many will be ransomed. Holding this passage in the light of Titus 2:11, we see that Paul is teaching the "universal offer of the gospel. The offer of salvation is proclaimed not just to one group but to all people."² Between these two passages, we can hold this doctrinal truth in tension that the offer of salvation spans every tribe and tongue, but unfortunately, not all will accept it.
And so Paul expands on the purpose of Christ's first coming: so that we would be saved and redeemed, and walk in holiness by the empowerment of the Spirit of God. And all of this is while we wait for Christ's return (v13). We're to "deny godlessness and worldly lusts and to live in a sensible, righteous, and godly way..." (v12). Paul then reminds us why: because we, as followers, are awaiting Christ's return, the "blessed hope," as he calls it. Again, we see this pattern and central idea we're orbiting around: God's grace came (v11), prompting our obedience (v12), which then bears witness for the world (v15).
Paul then closes this passage with instructions: "Proclaim these things; encourage and rebuke with all authority. Let no one disregard you." (v15). We are instructed time and again in the Gospels and in the epistles to bear witness to the world, teach right doctrine, and live in accordance with Scripture so that God's people would be set apart. These are not rules for rules' sake, but because our Lord deeply loves us and desires that we would be holy as He is holy (Lev. 11:45). In Peter's letter, he reminds the recipients, "do not be conformed to the desires of your former ignorance. But as the one who called you is holy, you also are to by holy in all your conduct." (1 Pet. 1:14-15). Again, we see God's actions (as the one who called you is holy), then our response (you also are to be holy). God's grace preceding obedience is not what God can receive from us, but what He has done for us.
Nearly every aspect of our culture is transactional: give something in exchange for something else (time, labor, and skill for money at our jobs, currency for resources, etc.), but the Kingdom of God is opposite to this: God gave Himself freely, and we respond in obedience out of love, not because God needs anything from us, but because He loves us so deeply, and we love Him in return.
Discussion Questions
Could someone read Titus 2:11-15 for us?
What stood out to you from the passage?
Does this passage remind you of another part of Scripture?
Do you have any questions?
How would you explain the Gospel in a few short sentences?
How do you see the Gospel in this passage?
Is there any aspect of "grace preceding obedience" that is hard to believe or understand? How might this passage directly challenge that?
In light of v14, could someone read Malachi 3:17-18? After Christ's life, death, and resurrection, in what way is there a difference between "One who serves God and one who does not serve him"?
What hope do we have in light of this passage? Hint: v11, 14. (Answer: Christ did all the work for us!)
1. https://en.wiktionary.org/wiki/limited_atonement
2. Ray Van Neste, CSB Study Bible: Notes - Titus (Nashville, TN: Holman Bible Publishers, 2017), 1937.