Beloved congregation of our Lord Jesus Christ,

Today’s society is often characterized as secular society. What do we mean by this? Secularization: what is that? One could write many books on this subject, tackling it from various angles. Yet the bottom line is that man wants to live without God. Thus a secular society is a society in which God is no longer acknowledged as sovereign Lord. No this does not straight away mean that today’s society is hostile towards God. During this last decade of the 20th century we have already past this point. Those who still want to believe in God may suit themselves, as long as it remains a private matter. For believers and unbelievers should have the same rights. Christians should no longer demand that God is honoured also in public life. What one does for himself is a private matter, one’s own decision. And so human self-rule reigns supreme. We should no longer trouble one another about serving the Lord. The result of this train of thinking is that in today’s society we can no longer say, for example, that it is God’s will that human life should be protected right from conception. For that’s something one has to decide for himself. Likewise it has become impossible in today’s society to plead for the holiness of marriage. In the church one is allowed to speak about marriage as an institution of God, but in society one should also accept other ways of living together. If not one is straight away accused of discrimination.See , beloved, that’s the impact of today’s secularization. A society in which God is no longer acknowledged as Sovereign Lord.

How now does this affect the church? There is a saying: when it rains in the world, it drops in the church. Well, I’m afraid that today’s secular way of thinking quite easily can influence also us. I now think of the fact that also in the church sometimes one can hear comments that we should leave each other free. One should not thrust his own opinion on someone else. Thus under the cloak of Christian freedom we have no longer a message for each other. Then it is said, for example, "That’s how you think, but I am of a different opinion." Thus what initially is defended as Christian freedom can in the end quite easily lead to self-rule also in the church: I do what I think what is good, and as long as I’m convinced that I still serve the Lord, no one should bother me.

How, br. & sr., can we stem this evidently secular influence on the church? How do we teach our young people to think differently; that is not simply a matter of opinion, but what the Lord requires of His children. I now think of our young people who sometimes in a rebellious way kick against the protected environment in which they may grow up. Of course, we could try to win them by undertaking all kind of activities. But I think, beloved, that the root problem lies deeper, viz., how close do we live with the Lord? Are we really willing to submit to His word? Is it indeed our desire to counteract the ungodliness which we meet in the world -yes, is it indeed our heartfelt desire to counteract this ungodliness with a godly way of life from our side?

These two words ‘ungodliness’ and ‘godliness’ we also find at the heart of the text chosen for this morning’s sermon. I may refer to vs. 12 where it says that in this present age we must deny ungodliness and worldly lusts, but instead live soberly, righteously and godly. No, then we can’t do this in own strength, but only by grace from above. Well, in this morning’s sermon I would like to focus in particular on the significance of this divine grace.

I minister the Word of God to you under the following heading,

THE UNIVERSAL SIGNIFICANCE OF GOD’S GRACE

IN JESUS CHRIST

This universal grace

1) calls for a godly life

2) gives the believers a living hope

3) aims at the completion of Christ’s church gathering work

I The text for this morning’s sermon, br. & sr. is taken from Paul’s letter to Titus, an associate of the apostle Paul, who was left by the apostle at the island Crete with the mandate to set in order the things that were still lacking, Ch. i 5. When reading this letter it becomes clear that with this mandate Titus had an immense task in hand, in particular because of the Gentile background from which the members of the congregation had to tear themselves free. From Ch. i we get some impression what the Cretans were like. Paul quotes there one of their own prophets who had given the following testimony about his fellow citizens, i 12, "....." And then Paul continues by saying, "This testimony is true." This must mean that Paul himself must have had his experience with these people as well.

Well, it is in this society Titus must now proclaim the gospel of truth. An immense task indeed, whereby in addition he also had to withstand certain heretics who opposed God’s work of grace in Jesus Christ and who made no bones about associating with those who had not come to faith. Summarizing, one would say: almost an hopeless task for Titus. Perhaps somewhere else he could work much more fruitful. Yet our text makes clear that is the wrong conclusion. For the grace of God that brings salvation has appeared to all men.

To all men! Does the apostle Paul teach here universal atonement? To counteract this idea many commentaries haste themselves to say that Paul means here: all types of people, regardless of gender, age or social class. This would also fit it nicely with the context, since in Ch. ii 1-10 Paul had addressed older and younger men, older and younger women, bondservants and masters. Nevertheless with this interpretation we run up against some difficulties. For the admonitions given by the apostle Paul in the vss. 1-10 conclude time and again with an objective. In the vss. 2-5 it says that the older men must be sober, reverent, temperate, etc. and also the older women, with the aim -vs. 5: "that the Word of God may not be blasphemed," viz., by those who are outside. A similar objective we find in the vss. 8 & 10. First of all, vs. 8, "that one who is an opponent may be ashamed, having nothing evil to say of you," and vs 10, "that they may adorn the doctrine of God our Saviour in all things." Summarizing, in the admonitions to the members of the congregation at Crete given in the vss. 1-10 the apostle Paul is mindful of the impression they will give to those who are outside, i.e. to their Gentile neighbours and friends. He wants the members of the congregation to walk in such a way that the gospel may become acceptable also for those who are outside. Why? The answer we find in the beginning of our text, vs. 11a, "For the grace of God that brings salvation has appeared to all men." Indeed to all men. For God so loved the world -note well: the world!- that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. No this has nothing to do with universal atonement, but it will make clear that grace of God is wholesome for all men. It is a healing power for a sinful life. Yes God’s grace in Jesus Christ works healing wherever the gospel of this grace is accepted in true faith.

The point our text wants to make now is this: convinced of this truth as believers we should also radiate this. In other words -and that’s what the apostle Paul wants to impress here upon the membership of the congregation at Crete- you must also think of those who are outside. Your hope should be that they too may come to glorifying God’s name. It is for this reason that you should always be mindful how you behave, so that those who are outside have nothing evil to say of you. Yes, take heed that the Name of God is never blasphemed because of you.

See, beloved, that’s the context of the admonitions which we read in the vss. 1-10. And then we may learn from it as well to take heed how we behave in this world. Paul says, "be sober, reverent, temperate, sound in faith, in love, in patience, not given to much wine." As far as marriage is concerned show love towards each other, show what a Christian marriage is all about. And likewise in the workforce. Yes, adorn the doctrine of God our Saviour in all things. Summarizing our behaviour must reflect positively on the gospel. Paul stresses the same in Ch. iii 8, where he writes, "....." Again to men in general! For the grace of God that brings salvation has appeared to all men.

What now is this grace? Perhaps in today’s language we could best compare it with ‘amnesty’. For the grace of God is that we who had deserved eternal condemnation are declared not guilty. Lawless people escape the punishment because of the atonement of Christ. He died in order that we could live. That’s the gospel of the grace of God in Jesus Christ.

In our text the apostle Paul writes that this grace appeared. Why does he use this word? Why doesn’t he simply say that this grace gives salvation to all men. The point is that Paul refers here to the first coming of the Lord Jesus in Bethlehem. There God’s grace appeared.

And then the apostle indeed uses on purpose the word appeared, literally he speaks here about the epiphany of the Lord Jesus Christ. Now this word ‘epiphany’ was well-known in those days. It was used when the emperor or other dignitary visited a city. In those days people spoke, for example, about the epiphany of the emperor. There was even a religious element in such an epiphany. According to the Ceasar cult of that time a visit of the emperor would bring new and happy times to a city. For the emperor was seen and worshipped as Saviour.We need to know this background to understand our text fully. For the apostle Paul thus places over against the epiphany of the emperor the redeeming epiphany of God in His Son Jesus Christ, redeeming for a world lost in guilt.

For the grace of God that brings salvation has appeared to all men. Paul refers here to the glorious epiphany of God’s grace in the birth of Jesus Christ , when the Sprout from above came to visit this world to give light to those who were sitting in darkness and the shadow of death, Luke i 79, where we find that same word ‘epiphany’. Indeed a glorious epiphany for all men. For whoever accepts this Saviour in faith will receive amnesty and find healing for life. The gospel of this Saviour dispels the darkness and makes man walk in God’s marvelous light.

But, beloved, this also has consequences, as becomes clear from the continuation of our text. For after Paul has written that the grace of God that brings salvation appeared to all men, he continues with "teaching us . . ." This means: to those who believe, the power of God’s grace will now also function as an incentive to live a different life holy to the Lord and this with the aim that by our godly walk of life we may win our neighbour for Christ. That’s the context in which the apostle Paul puts these words here.

Summarizing: Paul points to two steps of the ministry of God’s grace to a world lost in guilt. First, there is the preaching by which the apostles and other servants of the gospel had made a breach in the lives of those Gentiles living at Crete. People had come to faith, small congregations had been instituted. But now the Lord also wants to continue with this break-through of His grace using the walk of life of His children as an instrument to win more people for the gospel of this grace. We meet here the same thought as expressed by the Lord Jesus in His Sermon on the Mount, Mt. v 16, "Let your light so shine before men, that they may see your good works and glorify your Father in heaven."

Thus Christ comes to this world, first in an audible way by the preaching of the gospel, but secondly He also comes in a visible way through the walk of life of His children, who are epistles of His written not with ink but by the Spirit of the living God, II Cor. iii 3. According to our text the grace of God will teach the believers in fulfilling this task.

How now does this grace do this. First of all by unlearning us lots of things. Vs. 12 speaks about denying ungodliness and worldly lusts. Let it be known, br. & sr., that in this context the apostle does not simply mean that we should stay away from all kind of atrocious sins. No this warning goes much deeper. It also refers to all pious talk by which we try to cover up all kind of practices of which deep down we know quite well that they are not pleasing the Lord. Ungodliness means that you don’t want to submit to the Word of the Lord, because your heart still goes out to the fleeting pleasures of this world. Yet such a lifestyle does not positively reflect on the gospel in which we say to rejoice. Then we no longer seal with our deeds what we confess with our mouth. And therefore we should deny it. In doctrinal terms it means that our old self must die, must give way to a new life which is characterized by soberness, righteousness and godliness. Soberness, this means we should always be mindful of the things we do and not act unthoughtless, instead our first thought should always be: what does the Lord want me to do? Are my actions pleasing to Him? Next the apostle mentions righteousness -Calvin writes, "this comprehends all the duties of equity, in rendering everyone his due." And then follows ‘godliness’ which means respect for the Lord and a desire to obey His commandments.

See there, beloved, what effect the grace of God should have on our life. Our life should be determined by this grace. We should rejoice in the healing power of this grace every day anew, bringing forth fruits of faith and repentance by the powerful working of the Holy Spirit in our life.

II We saw in the first point of the sermon that the grace of God revealed in Jesus Christ calls for a godly way of life. Yet it also gives hope for the future, vs. 13, which says that this grace causes us to look "for the blessed hope and glorious appearing (there you have the word ‘epiphany’ again) of our great God and Saviour Jesus Christ. For there will be a second ‘epiphany’ of our Saviour, namely when He returns to this earth on the clouds of heaven to make all things new, completely new.

Our life in this present age, vs. 12, is still imperfect. Daily we stumble. As yet we do not have perfect faith. Every day again we have to fight against the evil desires of our own sinful flesh. We are still awaiting the second ‘epiphany’ of Christ upon which everything will be made completely perfect. That’s our blessed hope, our sure expectation.

Today we live in the time between these two epiphanies. Thus we live in hope, in hope of a renewed world, where the relationships between men will be good again. For this renewed world will be a world in which righteousness dwells, a world in which the lives of all people will be determined by their love towards God and towards each other. A world of perfect peace, not because of a human balance of power, but since God Himself has removed all sin from this new world. And because of the absence of sin, on the new earth there will no longer be any crisis, no crime, no violence anymore, no sorrow and no pain either. Indeed everything completely perfect.

Let it be clear, br. & sr., that this is not something man can ever achieve. This new earth will only be established by the powerful working of God’s redeeming grace revealed in Jesus Christ, who on the last day of history will appear on the clouds of heaven as victorious King surrounded by myriad’s of angels. Yes, this will indeed be a glorious epiphany, when at the name of Jesus every knee must bow, of those in heaven, and of those on earth, and of those under the earth, and every tongue must confess that Jesus Christ is Lord, to the glory of God the Father, Philp. ii 10. Yes, in that day even the greatest unbelievers who wouldn’t have a bar of the gospel must then admit that they were wrong. Beloved, how great a day this will be.

And our text now says, this is not just a sop to placate our religious feelings, some drug that keeps one high in spirit. No, this is a certainty guaranteed to us by Christ’s accomplished work, and proclaimed to us by the gospel. It’s the sure foundation of our life. Not something like: let us hope for the best. But a sure knowledge and a firm confidence with respect to the future which will give brightness even to our present life. A brightness which we now also ought to radiate to other people, that they may see that we have something to live for.

In practice this means, the people around us should know not simply that on Sunday we go to church, and that throughout the week we have some other commitments to attend to as well. But they should realize what drives us in life. That all that we do is determined by that overwhelming grace of which our life is full. Then we become shining stars in this dark world. And perhaps it is God’s will, br. & sr., that in this way you may win also others for Christ, who then together with us may rejoice in this light. This brings me to my third and last thought, viz. that God’s universal grace also aims at the completion of Christ’s church gathering work.

III In vs. 14 we read that Christ gave Himself for us that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works. In the first part of this verse the apostle Paul focusses on the individual: Christ paid the price necessary to free people from their sins. Yet in the second part of this verse Paul focusses on the church. For Christ purifies individuals from their sins so that together they might constitute a people special to Him. Well, it is in particular this latter element to which I would like to draw the attention in this last point of the sermon. Titus in his day lived in a corrupt society, a corrupt world, and so do we today. Yet we live in hope for a new earth which will inhabited by God’s own special people. A people redeemed by Christ’s blood and purified by Christ’s Spirit. A people of God’s own possession.

Paul who in Ch. i had quoted a Gentile prophet from Crete, now quotes some words of the prophets of the OT. First from Moses who in Ex. xix also had spoken about this special treasure of God above all people, a kingdom of priests, a holy nation. And this not because of themselves, but because of God’s work among them. For it is God Himself who redeems Israel from all his iniquities, Psalm cxxx 8. In this context I also think of what we read in Ez. xxxvii 23, viz., that God will cleanse them and then it follows, "they shall be my people and I will be their God." From the NT we know that this people of God’s own possession will be gathered not only from the Jews, but also from the Gentiles; yes from every tribe, tongue and nation. A people zealous for good works.

Beloved, how great a thing it is when one may share in this church gathering work, when by the grace of God one is allowed to be part of this special people, this people of God’s own possession. How great a thing it is to experience the healing working of God’s grace. Well, shouldn’t we overwhelmed by this grace then not try to win others for it as well. Indeed, then we have a word for the world. Yes, then first of all by our way of life we should show the people around us that we have something more precious to live for than the sport, or the tv, to mention just a few idols which are served by the mass of the people today. And when the opportunity arises we will also speak of the hope that lives in us. Br. & sr., then we are indeed a light in this world. And who knows whom God by His grace will draw to this light. Thus by living a life pleasing to Lord, Christ will use us as instruments for His church gathering work. Beloved, let it never be that you by your walk of life become a stumbling block to others to turn to Christ. Instead let us with joy radiate the light in which God alllows us to walk. For remember, "the grace of God that brings salvation has appeared to all men." This means we should have also the salvation of our unbelieving neighbour at heart. No in saying this, I don’t mean that we should now follow the example of the Jehova Witnesses, for example, preaching the gospel by door knocking. But by our way of life we may show the world around us that there is no need to despair in a world full of corruption, crime, and violence. For in Christ there is redemption. He will make all things new. Beloved, may the joy of that great future daily determine your life, to the glory of God and the salvation of your neighbour.

Amen.

Last modified: December 01, 2002