SERMON: “Triune Salvation” (Titus 3:3–7)
“Triune Salvation” (Titus 3:3–7)
Series: “Titus:
Godly People, Godly Church,” #15 Text:
Titus
3:3–7
By: Shaun
Marksbury Date: August 25, 2024
Venue: Living
Water Baptist Church Occasion: PM Service
I.
Introduction
We see this with adults in churches, as well. An older pastor at a church I attended once
told me that I didn’t need to talk a lot about the gospel because his people
already knew the gospel. However, I
found that they were rusty on some key points and completely unaware of other
gospel points when I talked to them individually. They also said they didn’t feel like they
knew enough share the gospel message.
Not knowing the gospel is a problem with obvious
ramifications. It may be that there are
false converts, and genuine converts may not have grown in their knowledge of
salvation. It’s also a problem with
not-so obvious ramifications: it may be that a Christian doesn’t know how the
gospel helps them to live holy lives.
That’s what we see here.
The Cretans needed several reminders.
For instance, they had to be told to stop resisting those in charge, such
as the government. Beyond simple
obedience issues, they did not think of others and had to be told to be ready
for good works. Instead, in verse two,
we see that they spoke with malice, were fighters, harsh, and generally
discourteous. Yet, they didn’t just need
command — they needed to be reminded about the gospel, as did Titus himself.
We all need reminders of the gospel if we are to live
righteous lives. So, to help us to know
how God transforms us, we’re reading three truths about how the Triune God has
saved us. We’re saved because of the
kindness of God the Father, because of the washing of God the Spirit, and because
of the justification of God the Son.
Let’s consider the first of these.
II.
We’re Saved Because of the Kindness of God the
Father (vv. 3–5a)
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. But when the kindness of God our Savior and
His love for mankind appeared, He saved us, not on the basis of deeds which we
have done in righteousness, but according to His mercy…
Paul continues; he says they were once “deceived” or “being
led astray” (ESV). Like children, they
would believe anything. Heather and I
were once talking about a poor woman we know.
A fortune teller told her that she would find the man of her dreams in
Europe. She met a man in Spain, married
him, gave birth to his baby, and spent several tumultuous years with him. That then turned into a divorce and her
eventual return to America, but not before a bitter, international custody
battle over the child. Before Christ,
we’ll believe all manner of foolishness, and our willful disobedience to the
things of God leaves harsh consequences.
Paul doesn’t stop there, though.
Fourth, Paul says they were once “enslaved to various lusts
and pleasures.” Children become fixated
on some desired toy or treat, and adults get fixated on certain lifestyles and
habits. Yet, this is what Christians are
set free from, according to Romans 6:6, 12.
Hedonism describes our lives before Christ, not afterward.
Fifth, he says they were once “spending our life in malice
and envy.” The Reformers talked about
our depravity outside of Christ, the ability of any person to engage in a sin
and take it to its wicked extreme, especially coupled with the jealousy in our
hearts. Scripture says those continually
suppressing the truth about God in unrighteousness will become full of evil and
envy (Rom. 1:29) and will not inherit the kingdom of God (Gal. 5:21).
Sixth, he says they were once “hateful,” meaning despicable
(LSB). Now, he next says “hating one
another,” so this first hatred here is vertical. Clement of Rome, writing in the first
century, uses this word to speak of an unbeliever’s hatred of God (1 Cl
35:645; 1 Cl 35:6). It is also a general
description of one’s low estate before God. We engaged in despicable deeds before
God, drawing the wrath and hatred of God. People don’t always think about how their
works can draw the holy ire of God.
Seventh, again, he says they were once “hating one
another.” This hatred is horizontal. James 4:1–3 states that lusts warring inside
drive people to war with each other — even Christians. Sin separates, it always separates. The Jews hated the Greeks, the poor hated the
rich, slaves hated their master, and vice versa to all.
Wow. So, what do the
Cretans bring to the communion table? Only
the gospel turns war-torn hearts toward one another.
So, we read that something “appeared” in the next
verse. It says that it was “the
kindness of God our Savior and His
love for mankind.” Of course, any time
we read about this appearance, we would rightly think of the incarnation,
though that isn’t quite the focus of this verse. It’s God the Father, the one initiating
salvation, so Paul calls Him “God our Savior.”
What appeared? Here,
we read His kindness appeared, which we read elsewhere leads people to
repentance (Rom. 2:4). It comes with His
love; and this is the Greek word from which we get philanthropy, “love for
mankind.” We could call the gospel “the
philanthropy of God,” for it is an undertaking solely on His part to show
kindness toward those who would have no hope outside of His riches. Of course, this appeared in Christ, but he
focus here is on the love and kindness of the Father.
What earns this? There’s
that important passage that everyone should memorize, Ephesians 2:8–9 — “For by
grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result
of works, so that no one may boast.”
That comes after verses also describing our lives without Christ. Even though we deserved wrath, God gives
salvation wholly by His grace.
We see that at the beginning of v. 5. In other languages, word order doesn’t matter
as much, so you can have the subject of the sentence come later. So, while this is an accurate translation,
Paul actually begins v. 5 with the words “not on the basis of deeds which we
have done in righteousness” or “not by
works which we did in righteousness” (LSB). It’s almost as if he is emphasizing this
thought, keeping that up front in the reader’s thinking.
That underscores what we already considered in Ephesians
2:8–9. We can also look in the Book of
Romans to see this explained. In Romans
3:27–28, we read that salvation is not through works of the Law. Then, in 4:2–6, we see that it was Abraham’s
belief in God that justified him, not this leaving Ur of the Chaldees or
obeying God. It’s not through
circumcision or other works; as 4:16 says, “For this reason it is by faith, in order that it may be in accordance with
grace.” Justification and salvation are
not earned by human merit.
Paul notes elsewhere.
In Galatians 2:16, he says, “ nevertheless
knowing that a man is not justified by the works of the Law but through faith
in Christ Jesus, even we have believed in Christ Jesus, so that we may be
justified by faith in Christ and not by the works of the Law; since by the
works of the Law no flesh will be justified.”
The Galatians had been confused about this, in part due to Peter and
Barnabas’s errors. They began to think
that personal holiness was a means of gaining and maintaining salvation, and
needed the reminder we all need. It
doesn’t matter if one is Romans, Galatian, Cretan, Jew, or Gentile — no one is
perfected before God by the works of the flesh.
So, God saves us, and we read it is “according to His mercy”
or “because of” it. It’s mercy because
we are in a desperate situation, deserving wrath. Yet, He’s shown mercy to us. This is something we need to hear — when
we’ve sinned, we don’t clean up ourselves for God. We can’t keep our salvation through good
works. Our salvation is entirely the mercy of God the Father.
We find out about this salvation through the work of the
Holy Spirit. He’s the one who inspired
this word. He’s also the one who
delivers this message to our hearts.
Let’s briefly consider the Spirit’s contribution next:
III.
We’re Saved Because of the Washing of God the
Spirit (v. 5b)
…by the washing of
regeneration and renewing by the Holy Spirit,
The words “by washing” can be confusing. God is using means by which to save us, but
what does this mean? Well, several
places speak of God saving through
something or someone. For instance: We are saved through Christ in John 3:17 — “For
God did not send the Son into the world to judge the world, but that the world
might be saved through Him.” In Romans
5:9, we read that we have been justified by the blood of Christ. Even so, we are also saved through the
preaching of Scripture; 1 Corinthians 1:21 says, “For since in the wisdom of
God the world through its wisdom did not come
to know God, God was well-pleased through the foolishness of the message
preached to save those who believe” (also cf. 15:1–2).
Now, we read that we’re saved through washing. Some contend that the apostle speaks of
physical baptism. That seems to go
against everything we have already said about human works and merit,
however. If circumcision never saved
anyone, how can getting dipped or sprinkled with water accomplish salvation?
Scripture does describe a process like washing associated
with salvation. This harkens back to the
new covenant promises in Ezekiel 36:25–29.
Let’s turn there and note how many “I wills” are there. Yahweh says,
Then I will sprinkle
clean water on you, and you will be clean; I will cleanse you
from all your filthiness and from all your idols. Moreover, I will give you a new
heart and put a new spirit within you; and I will remove the
heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you
and cause you to walk in My statutes, and you will be careful to observe My
ordinances. You will live in the land
that I gave to your forefathers; so you will be My people, and I will
be your God. Moreover, I will
save you from all your uncleanness…
We could go on to highlight the monergistic or the working
of God alone in this passage to give people what they don’t deserve. Yet, note also all the references to water in
this passage — God promises to cleanse His people from their sins.
This is an image used in the New Testament. In Ephesians 5:26, metaphorical water from Christ
cleanses the church with “the washing with the Word.” Both James 1:18 and 1 Peter 1:23 says that
God gives us new life through the Word.
The water is spiritual, meaning that it comes through the Holy
Spirit. In other words, this is the
promised baptism of the Holy Spirit.
What does the washing or baptism of the Holy Spirit
accomplish? Here, this washing leads to
regeneration, meaning rebirth or renewal of life. Regeneration speaks of the new world (Matt.
19:28), a world to come with the restoring of all things (Acts 3:21), but here
the reference is to people. As one study
notes, “This phrase refers to the work of the Holy Spirit, who in a moment
makes a person new by the cleansing of regeneration (the new birth). This new
nature is the ground for living the Christian life and performing good deeds.”[1] Thus, this is exactly what the Cretans needed
to hear.
There have been errors concerning the baptism of the Holy
Spirt. Again, some people thought this
referred to a physical water baptism. Others
though this referred to a second work of the Holy Spirit after salvation, that
Christians can get saved, but they need a second baptism. Instead, this happens at salvation and makes
salvation possible — a point we remember when we get physically baptized in
water, and one we ponder when we repent of sin and try to follow after the
Spirit’s leading.
As we continue to follow the leading of the Holy Spirit in
Scripture, He renews us. Romans 12:2 says,
“And do not be conformed to this world, but be transformed by the renewing of
your mind, so that you may prove what the will of God is, that which is good
and acceptable and perfect” (same word for renewing). A study notes that this is the “continual
process of Christian living is enabled by the Holy Spirit, resulting in growth
in character and good works.”[2] So, the Holy Spirit not only makes it
possible for us to live holy lives, He is constantly at work to cause us to
think differently.
So, God has done quite a bit for us in these verses. Yet, we still have two more, and we see that
there is special focus on the Son there.
Let’s consider that now.
IV.
We’re Saved Because of the Justification of God
the Son (vv. 6–7)
whom He poured out
upon us richly through Jesus Christ our Savior, so that being justified by His
grace we would be made heirs according to the hope of eternal life.
This only comes through Jesus Christ our Savior. Previously, we read about God our Savior, and
now we read about Jesus our Savior. He
is on the same level as God. In fact, we
see all three members active in just this verse: the Father pours out the Holy
Spirit through His Son. All the members
of the Godhead work our salvation.
To be clear, this is the moment of justification, an
important point in our salvation process.
Romans 5:1 says, “Therefore, having been justified by faith, we have
peace with God through our Lord Jesus Christ.”
One preacher put it like this:
imagine that you are a convicted inmate sitting on death row, awaiting
your execution in twelve months, and you get a visit from your doctor. The doctor tells you that you have an
advanced stage of cancer and will be dead in six months. Now imagine that the doctor has a treatment
that will cure you. What does it
matter? You are dead either way. What if you also get a call from the governor
now — he’s not only putting a stay on your execution, but he has decided to
grant you pardon. You are free to
go. That’s justification. The cancer-treatment is sanctification — and
you can walk forward in the freedom of new life.
Justification occurs because of the finished work of
Christ. Perhaps you’ve heard of the
cartoon of Saint Peter standing at the pearly gates with a scale, judging the
works of those who have died to see if they can go into heaven. Roman Catholics teach that justification
comes at the end of your life and is dependent upon what you can earn through
good works. However, justification was
won for believers with the work of Jesus Christ.
Thus, the LSB places v. 7 in past tense, “having been justified.”
Justification is based on His grace, not on our works. In fact, there’s an intensified
pronoun there — this is “by His
grace.” Mark it, underline it, for
whatever is happening here has nothing to do with us.
The verse also says that we are justified that “we might
become heirs according to the hope of eternal life.” We’re so secured that we can know that we’re
safe into eternity. We have eternal life
now because of what Christ accomplished for us.
V.
Conclusion
We’ve only scratched the surface as to what the Triune God,
does for us. For now, we must keep fixed
in our minds the truth of the gospel: our salvation and cleansing are from God
alone. That means that those of us who
have been baptized in the Holy Spirit have unity in who we were and who we are
now. When we are unified in this gospel
message, we will operate as a sound church.
We’ll get more into what this means. For now, know that there is power in dealing
with temptations which arise to throw you off course. The power of the Holy Spirit and the
communion of the sound church helps destroys the entanglement of these past
weeds. May we all take regular rest in
the good news of the gospel message!
[1] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The Nelson Study Bible: New King
James Version, (Nashville: T. Nelson Publishers, 1997), Tt 3:5.
[2] Ibid.
