Tit 2:6-8 What is the one thing Paul urges for younger men that summarizes what is fitting for sound doctrine? Note: NASB sensible = KJV sober-minded; recall that he also used a form of this word in Tit 2:2, 4, 5 and 12. What might Paul’s exhortation to Titus in the context of his words to young men lead us to believe about Titus’ age relative to Paul’s? In what 3 things in particular was Titus to show himself an example of good deeds? Note: “dignified” is from the same word used in Tit 2:2 that means honorable or noble, venerable, august, reverend. What does it mean for one’s doctrine to be “uncorrupt” (literal; NASB = purity, NIV = integrity) and one’s speech to be sound and beyond reproach? Why does Paul say in Tit 2:8 that these are important? Are our lives so exemplary that opponents to the gospel are put to shame and have nothing bad to say about us? See also Tit 2:5, 1 Tim 5:14, 6:1.
Tit 2:9-10 What five things does Paul list as sound doctrine fitting for bondslaves? Are these things equally fitting for employees today? In what things are they to be subject to their masters / employers? Do the qualities of being well-pleasing, not argumentative, and showing all good faith speak of an outward, carnal religion of the flesh, or true religion of the heart? What does it mean to be not pilfering, and how does that apply to employees today? Note: the only other instance of this Greek word is in Acts 5:2-3 and Joshua 7:1 in the LXX. It means to set aside for one’s own use what rightfully belongs to another, and in this context would refer to embezzlement or stealing office supplies, etc… What does Paul say in Tit 2:10 is the result of walking in these things fitting for sound doctrine? What does it mean to “adorn” the doctrine of God? Note: NIV translates “make the teaching attractive”.
Tit 2:11-15 The word “for” that begins Tit 2:11 indicates a further explanation of what has preceded; why are the things in Tit 2:2-10 that Paul has urged Titus to speak especially fitting for sound doctrine? Note: “bringing salvation” in Tit 2:11 is an adjective modifying “grace”, so that the KJV and NIV translate it “the grace of God that brings salvation”; is there another form of grace that is proclaimed to people that does not bring salvation? See Jude 1:4, 2 Pet 2:18-19. What two things does the true grace of God that brings salvation teach us to deny? See Tit 2:12. If godliness refers to a pure religion from the heart, to what would ungodliness refer? What does Paul mean by worldly desires? See 1 Jn 2:15-17. In what three ways does the true grace of God teach us to live? Is to live a sensible (sober, self-controlled), righteous and godly life a goal that we can only expect to be attained in some future age? See again Tit 2:12. What is the “blessed hope” that Paul mentions in Tit 2:13, and what all surrounds that hope? See Tit 3:7, Gal 5:5, Acts 23:6, 24:15, 26:6-8. Note: “looking for” in Tit 2:13 means to anxiously await with anticipation; how does the eager expectation of the glorious appearing of Christ motivate us to deny ungodliness and to live righteously? See 2 Pet 3:10-12. Recall that Paul wrote this letter to Titus around 63 a.d.; what does Tit 2:13 teach us about Paul’s and the early church’s understanding of the divinity of Christ? See also Tit 2:10 and 1:3-4. Did Jesus give Himself for us so we could continue to serve sin as our master without fear of judgment? For what purpose did He give Himself for us? See Tit 2:14, and compare that God did not deliver the nation of Israel from their bondage in Egypt so they could continue to serve their old taskmasters, but that they might serve Him (Ex 7:16, 8:1,20, 9:1,13, 10:3). What is the true nature of the grace by which we are saved? See also Eph 2:8-10. Are we being redeemed from every lawless deed and purified unto Jesus? Are we zealous for good deeds? With what 3-fold charge does Paul impress upon Titus the importance of “these things” he has set forth in chapter 2? See Tit 2:15.
1. Or train, as one would train a child, using discipline as necessary.↩
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The Atonement of Christ's Blood: Understanding How the Blood of Christ Saves and Reconciles us to God
- What is the relationship between Jesus’ sacrifice and our redemption, forgiveness and receiving an inheritance per the terms of the covenant / will that was effected by His death?
- From what, and to what, are we saved? Is it Jesus’ death alone that saves us? What part does His resurrection have in our salvation?
- Does the justice of God demand the satisfaction of blood before He will forgive, similar to what pagans throughout history have believed?
- What was the purpose of the Old Testament sacrifices?
- Does blood alone atone for sin?
- How does Christ’s death render powerless the devil?
- To whom was Christ’s life given as a ransom? From what are we ransomed?
- Why did Jesus not only die, but suffer and die? If all that was necessary was His shed blood, why didn’t God sovereignly ordain a more merciful death for His own dear Son?
- What is the relationship between a will or testament, and a covenant? What was willed to Jesus as an inheritance from His Father, and what was willed to us through the new testament in His blood?