Once again to Romans chapter
1. You'll be opening your Bible to Romans 1 for a number of weeks
yet. This morning we spoke on the
last great truth of verse 1. Separated unto the gospel of
God. Tonight I want to continue actually
where we left off this morning. Give to you the meaning of the
gospel of God If you receive as great a blessing
From the things that I shall give tonight concerning the gospel
of God As I did in studying this subject then there is a blessing
in store for you If you have sought to apply the things that
you have already learned from verse 1, then you are in a better
position for the receiving of the message tonight. All of us
are aware of the meaning of the word gospel. The word gospel comes from the
Greek word which means good news. Good news about whom? Who is
the subject of the gospel? What is the source of the gospel?
To whom is the gospel directed? Who are the recipients of the
gospel? On and on we can go. I think that tonight I will have
time to develop the theme, the gospel of God, with the references
to the gospel in Paul's foreword. I'm not asking how many of you
have made any attempt to memorize the foreword. Some of you are
memorizing it. Some of you have already memorized
several verses. I'm still pleading with you to
do that. It would be a great blessing to you, and especially
after we have finished discussing the four words and pointing out
some of the great truths contained therein. I would like once again
for us to read the first seventeen verses. If you have memorized
these verses, then you may just quote them along with us as we read Paul, a servant of Jesus Christ. Paul, an apostle, separated unto
the gospel of God. The seven things to which I will
direct your attention concerning the gospel in the foreword will
be pointed out as we read, or as you quote, these verses. First
of all, the gospel is of God, verse 1. This will be the theme of our
subject this evening, which he had promised afore by
his prophets in the holy scriptures. In this verse, the gospel was
promised in the Old Testament. The gospel is of God, verse 1. The gospel was promised in the
Old Testament, therefore it is not something new. The words glad tidings in the
Old Testament mean the same thing as the word gospel in the New Testament. Verses 3 and 4 give to us the
third point concerning the gospel. Concerning his son Jesus Christ
our Lord, which was made the seed of David according to the
flesh, and declared the Son of God with power according to the
spirit of holiness for the resurrection from the dead or of the dead, here the gospel concerns the
person and work of Jesus Christ. Verse 5, by whom we have received
grace and apostleship, for obedience to the faith among all nations
for his name, among whom are ye also the call of Jesus Christ. To all that be in Rome, beloved
of God, call saints, grace to you and peace from God our Father,
and the Lord Jesus Christ. First, I thank my God through
Jesus Christ for you all, that your faith is spoken of throughout
the whole world. For God is my witness, whom I
serve with my spirit in the gospel of his Son, that without ceasing
I make mention of you always in my prayer, making requests,
if by any means now it links I might have a prosperous journey
by the will of God to come unto you. For I long to see you, that
I may impart unto you some spiritual gift to the end ye may be established. That is, that I may be comforted
together with you by the mutual faith, both of you and me. Now,
I would not have you ignorant, brethren, that oftentimes I purposed
to come unto you, but was left hitherto, which means he was
hindered, that I might have some fruit among you, also even as among others Gentiles." Now, the next two verses, we
will emphasize the fourth point, the gospel must be preached. Verse 14, I am debtor, both to
the Greeks and to the barbarians, both to the wise and to the unwise. So, as much as in the years,
I am ready to preach the gospel to you that are at Rome also.
The 16th verse, the gospel is the power of God unto salvation. For I'm not ashamed of the gospel
of Christ, For it is the power of God unto
salvation to every one that believeth, to the Jew first, and also to
the Greek. Also in verse 16, we have the
gospel going first to the Jews, and secondly to the Gentiles. And finally in verse 17, the
seventh point concerning the gospel in the four words. The
gospel reveals the righteousness of God. For therein is the righteousness
of God revealed from faith to faith, as it is written, the
just shall live by faith. Before I direct your attention
to an Old Testament passage of Scripture from which we will
study the glad tidings of the gospel, showing that the gospel
is of God as to its source. I want to review a few statements
found in the four words and try to sum it up and give you the
importance of the proclamation of the gospel and show the reasons
why Paul was so desirous to go to Rome. The gospel is not good advice. It's good news. It deals with certain objective
facts. I'm defining the word gospel
now. These facts are such as the virgin
birth of Jesus Christ, his sinless life, his vicarious
and his resurrection out from among the dead. These are objective
facts. They are the objective facts
of history. Jesus Christ is the theme of
the gospel. He is the subject of the gospel.
He is the message of the gospel. When we view these objective
facts of virgin birth, sinless life, vicarious death, and his
glorious resurrection out from among the dead, unless we see
these great historical facts within a framework, a redemptive
framework, if you please, then we do not know what the gospel
is. To observe these historical facts Apart from a redemptive
framework does not mean That they constitute the gospel a
person can talk about the virgin birth of Jesus Christ until he's
black in the face But that's only one historical fact one
of a number of historical facts that constitute the gospel Unless
one goes on beyond the virgin birth of Jesus Christ and considers
the holy life which he lived, and then he goes from the holy
life which he lived to view the vicarious death which he died,
and he can't even stop there. If he were to stop there, he
would stop short of the historical facts which constitute the gospel.
according to Romans 4.25. We know that he was raised for
our justification. So these historical facts must
be viewed within a redemptive framework in order to constitute
the gospel. It isn't enough for an individual
to talk about the sinless life which he lived. It isn't enough to talk about
his death, which he died, because martyrs have died. But when you
put all of these historical facts within the framework of redemption,
virgin birth, sinless life, vicarious death, and his resurrection out
from among the dead, you have the gospel within this redemptive
framework. Someone has said, without facts
there is nothing but mysticism. Without explanation, facts would
be only impotent history. Those are significant statements. While the gospel always means
good news, Paul declared emphatically that the term does not mean that
which is new, N-E-W. The gospel is old. It is not a new gospel. The gospel originated in the
eternal purpose of God before the foundation of the world. Paul dignified the writings of
the Old Testament prophets, if you will notice, in verse 2,
by calling them holy writings. A holy story must issue from
a holy source through holy men of God. And I'm not through.
It must also be proclaimed by holy men today. by men who have
been set apart by the Sovereign Spirit for the proclamation of
this good news. Let's look at this for a moment.
The Holy God is the source of the gospel. Holy men of old constitute
the channel of this gospel. The Holy Christ is the message
or the theme of the gospel. And practical holiness is the
purpose of the gospel. The last point I shall give tonight
will emphasize that last statement that I made. Now, can you see the importance
of Paul going to Rome, imparting unto them some spiritual
gift to the end that they might be established? that he might share with them
the blessings of the Lord? Oh, I wouldn't have you to be
ignorant, brethren. Oftentimes I purposed to come
unto you, but I was hindered, that I might have some fruit
in you. Actually, the preposition in
is used in the original, that I might have some fruit in you,
even as among other Gentiles. So for the Roman Saints to be
strengthened in the faith, to have the message that would reflect
to them their own imperfections in the light of the perfections
of God, the result, of course, would be a practical holy life. Nothing can be added to the gospel. It is God's good news. It's glad
tidings. Paul proved that the gospel could
not be rejected without rejecting the Holy Prophet. Isn't that interesting? The gospel of God was the message
to which the Apostle Paul was committed. He was separated unto
the gospel of God. That we dwelt with you as we
dwelt on that subject this morning. We'll not do any review on that
particular point. The gospel of God has many facets. But there has not been and will
never be another gospel. In summing it up in a little
different manner, that is, the different facets of the gospel,
God is the author, Jesus Christ is the subject, grace is the
character, the elect are the recipients, and the kingdom is
the consummation of the gospel. That should make you want to
really study it, when you consider those facets. The Lord willing,
next Sunday morning, I will take three points in the light of
the first seven verses. I will seek to show how the gospel
was prophesied in the Old Testament, personified in the Son of God,
and personalized in the Roman believers. But I'm not dealing
with that tonight. We will discuss the subject of
the gospel. Turn with me, if you will, please,
to the 61st chapter of the prophecy of Isaiah. I want to explain to you the
significance of the gospel by looking at it from a little different
point of view than we ordinarily do. That's why this was such a blessing
to me. Read with me verses 60, the 61st
chapter, beginning with verse 1, and read through the 3rd verse. The Spirit of the Lord God is
upon me, because the Lord hath anointed me to preach good tidings, the words good tidings, come
from the Hebrew word, bosar, spelled B-A-S-A-R. And the first
A is like a long A, bo, bosar, with the accent on the last syllable.
Unto the meek, he hath sent me to bind up the brokenhearted,
to proclaim liberty to the captives, and the opening of the prison
to them that are bound. to proclaim the acceptable year
of the Lord, and that they have vengeance of our God to comfort
all that mourn. To appoint unto them that mourn
in Zion, to give unto them beauty for ashes, the oil of joyful
mourning, the garment of praise for the spirit of heaviness,
that they might be called trees of righteousness, the planning
of the Lord, that he might be glorified. The Spirit of the Lord God is
upon me, because the Lord hath anointed me to preach the good
tidings. The Greek word for gospel is
euaggelion, means good news. The Hebrew word is bosah, good
tidings. Three things I want to develop
with you concerning the meaning of the word from which we get
the two words, good tidings. First of all, I'll give the definition
of the word. The Hebrew word, bosar, means
first of all, flesh. Now don't give up. and say, I
don't see any connection. Please don't give up. Just hold
your potato a little while. We'll get to it. I know it's
sometimes difficult to do. You want to say, well, now, what
connection does the word flesh have with the gospel or with
the good news? This is the very foundation,
as you'll see in a moment. Secondly, it means to show forth. And lastly, It means to bring
tidings. The Hebrew word thus means flesh
show forth to bring tidings. We'll discuss each one of these.
First of all, the word basah means flesh. And the first occurrence
of this word in the Old Testament scriptures is Genesis 2.21. You say, well, how in the world
can that have anything to do with good tidings? All right,
go with me to Genesis 2.21. And the Lord God caused a deep
sleep to fall upon Adam, and he slept. and he took one of
his ribs, and closed up the flesh instead thereof." Did you know that the word flesh
is the word bosar? Look at verse 22, "...and the
rib which the Lord God had taken from man, made he a woman and
brought her unto the man." This is the first reference now to
this word. I think you can see why I enjoyed
studying this. How significant that the first
reference should give us a picture of Jesus Christ. and the work of Jesus Christ
on the cross. When God took a rib from Adam, he closed up the wound, he closed
up the flesh. Do you know why? Have you given
any thought as to why he did? Woman completed man. And after he made woman from
the rib that he had taken from Adam, he closed up the womb because
his work was complete. Proof that his work was complete,
he brought the woman and presented her to the man. Visualize, can you make a vital
connection between this and something in the New Testament Scriptures? Can't you already see that this
is the foundation of the Good News? Turn with me now to John 19. I'm not interested in anything
but portraying the truth. I'm not trying to be dramatic,
and I never shall be. I want you to see the truth.
That's my only desire. Now turn to John 19. Let's look at the 34th verse. When our Lord was hanging on
the cross, Something happened to him, not only was he nailed to the
tree, but there was a spear that pierced
his blessed side. Verse 34, one of the soldiers
with a spear pierced his side, and forthwith came there out
blood and water. Notice the order. The order is
important. First of all, blood and that
denotes the order. The water and that speaks of
the labor. We have blood for justification
and water for sanctification. What connection does this have
with Genesis 2.21 and 2.22? Here it is. When God took a rib from Adam
and made woman, He closed up the wound. But when our blessed Lord had the spear thrust in His side,
and there came out blood and water, the blood and water which
flowed from Christ's side were of brief duration. But the relation
which they stand to earth and heaven are permanent and perpetual. There is no record here of the
wound being closed out. Follow me now. Turn to the next
chapter, which is chapter 20 of John's gospel. And look at
verse 27, doubting Thomas. when our Lord came back in one
of his appearances between his resurrection and his ascension.
Thomas just couldn't believe it. He was absent, just like
a lot of church folk today. Christians are absent when they
ought to be in the Lord's house, and when they're absent, they're
the losers, just as Thomas was a loser for not being present. So he said, I won't believe except
I see. All right, verse 27. Then said
he to Thomas, Reach hither thy finger, and behold my hand, and
reach hither thy hand, and thrust it into my side. And be not faithless, but believing."
No record of the wound being closed and wound. was the completion of man. But
the Church of Jesus Christ is not yet complete. And so a fountain
was opened when our blessed Lord died, and that fountain is still
open until everyone for whom Christ died is under the sheltering
blood of Jesus Christ. If that's not the gospel, what
is it? If that's not the foundation
of the glad tidings, what is it? The second and third references
to flesh are found in verse 23, signifying
hope for the flesh. Now let's read the first chapters
of Genesis and go to the sixth chapter. Beginning with Genesis
chapter 6 verse 12 We see that the word flesh takes on the meaning
of corruption and wickedness Let's read the text Genesis chapter
6 verse 12 We want to develop this step by step Therefore we have the statement
in the sixth chapter and the twelfth verse and God looked
upon the earth and behold It was corrupt for all flesh And it's the same Hebrew word Had corrupted his way upon the
earth Beginning with this sixth chapter, we see how the word
flesh takes on the meaning of corruption and wickedness. Flesh is used to mean the old
sinful nature. And the word flesh in the New
Testament, the Greek word, is used to signify the old Adamic
nature. We are to reckon it dead. Thus it takes the new birth to
give man a new principle of life, thus giving hope even for the
flesh. While the word flesh in the New
Testament is a synonym for the old unregenerate nature for which
there is no hope, yet for the flesh of our bodies
There is hope. I'm talking now about Christians.
There is hope. Proof of this is Psalm 16.9, Acts 2.26-30, and of course that
familiar passage to all of you, 1 John 3.2. The complete salvation
that is ready to be revealed in the last time, 1 Peter chapter
to be revealed in the last time, 1 Peter chapter 1, is the salvation
of our bodies when they shall be changed. Salvation of the soul is always
in the present tense. Are you with me, who are Christians? Salvation of our bodies is in
the future tense. from our point of view in the
study of the New Testament. Not from the standpoint of God,
but from our point of view. Now let's go to the second meaning.
We have seen the significance of flesh. Here we have the foundation
of glad tidings or the glorious The Hebrew word basar means secondly
to show forth. It literally means to rub. Do you know what that means?
Don't you sometimes get rubbed the wrong way? That's what the gospel do to
you. When the truth of God is revealed to you, you rub. It means more than that. It also
means to smooth the face. To smooth the face. We'll explain
this. Therefore, the effect of the
good news on a regenerated person is to smooth out the face, the
countenance, if you please, and bring a cheerful expression. I believe that every person who
has been regenerated by the Spirit of God and has been converted
by the means of the gospel expresses his love and appreciation for
what the Lord has done for him. That doesn't mean that you always
smile, but the smile is in you, whether it is expressed on your
countenance or not. On many occasions the Apostle
Paul wept as he proclaimed the gospel, but yet there was a joy
within him. He was weeping, not for himself,
but he had pity on those persons who knew not Christ and who were
not aware of the power of the gospel. The Hebrew word translated glad
tidings is written to show forth, the person with a shining face
is to go forth and shine out the precious gospel. The glorious word is not only
spoken in the life of the recipient, but it is manifested in his manner
of life. This is what I've been trying
to emphasize ever since we began our study of verse 1 of Romans
1. Someone has said, in commenting
on this particular point, what a paradox it would be for a mournful
preacher to moan out the glad tidings. There is rejoicing in the heart
of the preacher who is committed to the gospel
and has had the gospel to rub him and to smooth out his countenance. And the only time that he's grieved
is his pity for those who do not understand it and have no
appreciation for it. coming now to the third part. The Hebrew word translated, glad
tidings, means to bring forth. Let us not give the impression
that there is something wrong with our good news. Are you ashamed of the good news?
It's all I can do to keep from developing a point which is coming
up later in a message. But I'll just mention something
for you to be thinking about. There are three I am's in verses
14 through 16. Two of them are stated positively
and one of them negatively. I've wondered for a long time
why Paul expressed two of the I am's in a positive way, and
when it came to the third, the gospel of the Lord Jesus, it
was expressed negatively. And I've sought for years to
try to find an answer to it. And thank the Lord, I believe
I found that answer a few weeks ago, and what a blessing it was
to my own heart. I'll just let you wonder about
it now, but there is a connection. between his negative statement,
I'm not ashamed of the gospel, with what I have just stated
here, when I said, let us not give the impression that there
is something wrong with the glad tidings of the good news. Well,
I must go on, I guess, and drop a little bit. Have you ever thought about the
circumstances under which Paul preached? Have you ever really considered
the opposition that he encountered? The seemingly defeat that he
often experienced, beaten with party stripes save
one, let down in a basket outside
of a building and slipping out, that seems like He was a defeated
person. With all the opposition he encountered,
even in the churches where he preached, with all the divisions and schisms
within the churches, and yet he said, regardless of what people's
concept is of this message, I'm not ashamed of it. You see what
I'm talking about? Now, beloved, can you honestly
I don't know whether you can or not, but can you honestly,
even though you have suffered what appears to be reverses in
your own Christian life, what might appear to the world
as being a real defeat, can you get up and say, I'm not ashamed
of the gospel? I'll develop that more later. What glorious things were hidden
in the word-translated glad tidings as God unfolded its meaning from
the first use of the word by Moses under the direction of
the Holy Spirit in Genesis 2.21 And the statement made here by
Isaiah the prophet when he speaks about the glad tidings. We have
the foundation of the glad tidings. We have the purpose of the glad
tidings to smooth out our countenance and to bring forth the good news, we're not ashamed
of it. Now would you turn with me to
the book of Titus for our closing remarks concerning the gospel
of God. We'll read the last verses of
the chapter beginning with verse 11. I'll have to hurry through these
points, but I want to emphasize about seven things in connection
with these verses. For the grace of God that bringeth
salvation hath appeared to all men, teaching us that denying
ungodliness and worldly lusts, we should live soberly, righteously,
and godly in this present world. I'm talking about smoothing out
the countenance now. I'm talking about the message
of God rubbing us, rubbing out the rough spots. You see, the message of the gospel
is for our regenerated people. Verse 13, looking for that blessed
hope and the glorious appearing of the great God and our Savior,
Jesus Christ. who gave himself for us, that
he might redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works." Notice how he closes. I read
a Puritan on this 15th verse, and his remarks on this verse
could not be tolerated by the average congregation today. And
I'm not so sure that it could be tolerated by some even in
this congregation. These things speak and exhort
and rebuke with all authority. Let no man despise these. Now let's observe several things
in applying this message. In verses 11 through 15, a theological
statement is given to support the practical exhortations given
in the first ten verses. If Titus should despair of the Cretan character, he should
remember his own past experience. This is a great lesson for us
today. Really, you can't appreciate the last verses unless you know
something about verses 1 through 10, but I do not have time to
develop them. As we consider the outstanding
points of these last verses of chapter 2, they are, first of
all, that grace of God is the grace which the gospel brings. The gospel is the power of God
unto salvation to everyone that believeth, to the Jew first and
also to the Greek. Notice it is the power of God
unto salvation, unto deliverance. And the gospel message comes
to the regenerated person with power. There are several Greek
words for power. The one used by Paul Romans 1
16 is the same word from which we get the word dynamite It is
not the same word that is used in John 1 verse 12 There it denotes
authority right here. It's power. It's dynamite So the grace of God Is the grace
which the gospel brings it is called the word of grace and
acts 20 32 and It is called grace because it is the gift of God. It teaches the regenerated man
that forgiveness of sins is through the blood of Jesus Christ and
instructs his enlightened mind concerning his union with Christ. That's what the gospel did for
me. God had already regenerated me when I heard the gospel. Then
I heard the news that I was a redeemed person, having been forgiven
by the mercy of the sovereign God. Number two, the gospel of
grace brings salvation, and I'm emphasizing now not the word
gospel, but the word brings. It brings salvation because it
is the power of God unto salvation. That is deliverance. The gospel
does not regenerate. Let me stop a moment. Preacher
friend of mine called me at least I was talking to him this past
week And he said just a few days ago a pastor from the north side
of town and I'd already been told about this person he is
supposed to be embracing the doctrines of grace and So he
read what brother Huber was telling me about tonight in the last
sword and trial paper on the subject of the all And he disapproved
of it And he sought to tell both of these preacher friends of
mine about his disapproval. So this preacher with whom I
was talking yesterday said he came to his home a few days ago
and he said, I want to know what you believe about regeneration.
Do you believe what Bill Best believes about regeneration?
Brother Langford said, I want you to know why I embrace it,
because it's Bible. He said, hey, you read Spurgeon?
And he began to quote the Puritans and many men. He said, haven't
you read them? And he said, I'm telling you, Brother Bass, he
got up and his face got red. He was in my living room. He
stomped the floor, and he was just, I can't stand that doctor. I believe that the gospel fails. I said, well, what'd you do?
He said, I just let him rave on. What else could I do? What else
could I do? So the gospel does not regenerate,
but it does convert all who have been regenerated. You'll notice when the Apostle
Paul uses this statement in Romans 1.16, there is no reference made
about the offer of salvation or the offer to bring salvation,
Paul simply states, the gospel is the dynamite of God unto salvation. That's what he said. The Apostle Paul does not say
that the grace of God offers salvation here in the 11th verse
of Titus 2. but brings salvation or deliverance. The third thing to which I call
attention, hath appeared to all men. I'm pointing out and emphasizing
the word appeared. Hath appeared to all men cannot
mean all without exception, but it does mean all kinds and conditions
of men. Number four, who does the gospel
teach? The gospel does not teach an
unregenerate person. You know that. To whom is Paul writing? You
can give the commands of Christ to an unregenerate person, unto
your blackened face, but you can't teach him. Who does the gospel teach? Well,
I look at what it says. For the grace of God that bringeth
salvation hath appeared to all men. I've already explained that. To all kinds and conditions of
men. Teaching us. Will you put a circle
around the pronoun us and connect it with that same pronoun throughout
the context? Teaching us. Teaching all of
us who have been regenerated, I believe that regenerated people
can be taught. And if people cannot be taught,
they haven't been regenerated. I don't care how religious they
are. I want to prove that by a strong
statement in John 6. Will you turn to John 6? And
read with me verses 44 and 45. No man can come to me, except
the Father which hath sent me draw him, and I will raise him
up at the last day. It is written in the prophets,
and they shall be all taught of God. I have the assurance that every
person whom God regenerates shall be taught. Now Christians can be taught,
regenerated people can be taught. They shall all be taught of God. Number five, what are they taught?
Now this gets right down to the rubbing compound. You see what
I'm doing? This gets down to the smoothing
out of the countenance. What are they taught? Alright,
look with me now at verse 12. Teaching us that denying ungodliness
and worldly lusts. Do you see what he does? He puts
ungodliness and worldly lusts in the same category. I like
what appears under the name of Taylor, who has written a book
on Titus. Some of you may have it. I'll
just give one little brief quotation. He says, They are taught to deny
the lusts of unlawful things and the immoderate lusts of things
lawful. That's a great thing. I want
to repeat it. They are taught to deny the lusts
of unlawful things, there are some things unlawful for us as
Christians. And then he went on to say, and
the immoderate lust of things lawful. There are some things
lawful for us as Christians, but we can have an immoderate
lust for those things that are lawful. And I think this is our greatest
problem today, in this materialistic age in which we live. You will also notice that the
teaching is both negative and positive. Verse 20, the nine,
and then, we should live, this is positive, soberly, righteously,
and in this present world, the world which is apart from
God. Verse 13, he doesn't stop. Looking
for that blessed hope and the glorious appearing of the great
God and our Savior, Jesus Christ. Hope is the expectation of something
good, but this good is something that is going to happen. Second, Jesus Christ is the object
of this hope. Not some material blessing, not
some physical healing, but Jesus Christ is the object of this
hope. The kingdom is the end of it. So the grace that saved us past
tense comes to us now in drops. Are you following me? In drops.
In our earthly sojourn, that's present tense, and shall be poured
out upon us in the kingdom, that's future tense. The revelation in the past cries
out for the unveiling of the future. So the gospel teaches
us how to look for the blessed hope. Now number six, who did
Christ redeem? Verse 14, who gave himself for
us, that he might redeem us. from all iniquity, and purifying
to himself a peculiar people, zealous of good works. He redeemed those whom the Father
gave to him in the covenant, and that's all I'm saying on
that now. And number seven, Jesus Christ not only died for a certain
number, but he purifies all for whom he died, if this now, The elect are purged in two ways. Number one, by justification,
and number two, by sanctification. The first is external, and the
second is internal. So to stand as we sing, and ask you to study. Don't you get amused with people?
I do. Another pastor told me this past
week that he was in Fort Worth recently in a meeting and he
said, oh brother Ben, he said it was discouraging to men. Discouraging
in that here were some folk who a short time back gave lip service
to believing these things, and now they're completely turned
around. He said, they don't really know
what they believe. I said, yes, I've seen a lot of that. Now Christians can be taught,
regenerated people can be taught. They shall all be taught of God. Number five, what are they taught?
Now this gets right down to the rubbing compound. You see what I'm doing? This
gets down to the smoothing out of the countenance. What are
they called? All right, look with me now at
verse 12. Teaching us that benign ungodliness
and worldly lusts. Do you see what he does? He puts
ungodliness and worldly lusts in the same category. I like
what appears under the name of Taylor, who has written a book
on Titus, and some of you may have it. I'll just give one little
brief quotation. He says, they are taught to deny
the lusts of unlawful things and the immoderate lusts of things
lawful. That's a great statement. I want
to repeat it. They are taught to deny the lusts
of unlawful things, there are some things unlawful for us as
Christians. And then he went on to say, and
the immoderate lust of things lawful. There are some things
lawful for us as Christians, but we can have an immoderate
lust for those things that are lawful. And I think this is our greatest
problem today, in this materialistic age in which we live. You will also notice that the
teaching is both negative and positive, verse 20. Denying, and then, we should
live, this is positive, soberly, righteously, and godly, in this
present world, the world which is apart from
God. Verse 13, he doesn't stop, looking
for that blessed hope and the glorious appearing of the great
God and our Savior, Jesus Christ. Hope is the expectation of something
good, not in the sense of Oral Roberts. Does that need any clarification?
His favorite statement is, something good is going to happen to you,
and it doesn't happen in most cases. But this good is something
that is going to happen. Second, Jesus Christ is the object
of this hope. Not some material blessing, not
some physical healing, but Jesus Christ is the object of this
hope. And lastly, the kingdom is the end of it. So the grace that saved us past
tense comes to us now in drops. Are you following me? In drops,
in our earthly sojourn as present tense, and shall be poured out
upon us in the kingdom, that future tense. The revelation in the past cries
out for the unveiling of the future. So the gospel teaches
us how to look for the blessed hope. Who did Christ redeem? Verse
14, who gave himself for us, that he might redeem us from
all iniquity and purify unto himself a peculiar people, zealous
of good works. He redeemed those whom the Father
gave to him in the covenant of redemption. That's all I'm saying
on that now. And number seven, Jesus Christ not only died for
a certain number, but he purifies all for whom he died in this
manner. The elect are purged in two ways. Number one, by justification,
and number two, by sanctification. The first is external, and the
second is internal. with just a brief exposition
of the word peculiar. Here is a word that if you will
spend some time, it will keep you occupied for many hours,
if you have the proper tools to study this word and deal with
it. I want to simplify it in closing. You know, the dictionary says
that the word peculiar means strange, odd, or queer. Well, some of you may look at
me and say, he's an odd fellow. Well, don't forget, that's not
a one-way street.