“For the grace of God that brings 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; 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” (Titus 2:11-14).
First, the grace of God which brings salvation has appeared to all men, since its provisions are universal and its invitation is to “whoever will “(the “whosoever” has their name in the Book of Life, unto whom grace has appeared, and only God knows who they are—NC). Second, the passage reveals, as well, that is the same grace which offers salvation to all men, and that teaches us. The word “us” it should be observed, does not refer to the wider class of people mentioned before; but it refers only to the company of those who are saved. These teachings, being addressed to Christians only, are never intended to be imposed on the Christ-rejecting individual, or the Christ-rejecting world.
The Word of God makes no appeal to the unsaved for a betterment of life. There is but one issue in this dispensation between God and the unregenerate man, and that is neither character nor conduct; it is the personal appeal of the Gospel of the grace of God. Until the unsaved receive the Savior, who is God’s gift in grace, no other issue can be raised. Men may moralize among themselves, and establish their self-governments on principles of right conduct; but God is never presented in the unfolding of grace as seeking to reform sinners, or a sinful world (conversion first—NC). Every word regarding the quality of life is reserved for those who are already related to Him on the greater issue of salvation.
We are not to be diverted from the fact that there are three ages—that of law, grace and kingdom—which are separated from each other by world-transforming events, and that each sets up that requirement in human conduct which is in harmony with the precise relationship between God and men obtaining in each age. These economies are complete in themselves, needing no additions whatsoever. These conduct-regulating disciplines not only vary in arduousness which each imposes, but they vary likewise in the degree of divine enablement which is vouchsafed to each.
The Mosaic system, being void of any reference to divine enablement, made its appeal to the limited resources of the natural man and was circumcised to that extent. This kingdom system, though advancing its demands far beyond the requirements of the Mosaic code, makes no reference in its text to divine enablement (the Mosaic system only dealt with morality between men, which is a separate issue from godliness between God and man—NC); yet in other Scriptures it is asserted that the kingdom law will be written in the heart to the end that it might be realized, and the Holy Spirit will be poured out upon all flesh. It is then that Israel will actually do the Law of Moses (Deu 30:8, 10). The grace economy presents utterly spiritual ideas—that which accords with heavenly citizenship—and with these spiritual standards of loving provides no less than the infinite enablement of the indwelling Holy Spirit, to the end that the whole will of God, as demanding as it is, may be fulfilled in the child of God (only Christians are children of God and the rest, which are the Jews, will continue as a people of God—NC).
The major passage bearing on the truth that divine grace has its paramount manifestation in this age and through the Church is Ephesians 2:7. This notable passage, which consummates the exalted revelation respecting the Body of Christ, reads: “That in the ages to come He might shew the exceeding riches of His grace in His kindness toward us through Christ Jesus.” It is thus asserted that by means of the Body the exceeding riches of divine grace are to be exercised as they could not otherwise be and exhibited before the entire universe. More important than all, however, is the satisfaction to the Father in the realizations of one of His greatest attributes.
—L S Shafer (1871-1952)
MJS excerpt for April 6
It has been well said that “it takes a lifetime to learn real dependence upon God, and to accept practically our own inadequacy.” We are going to learn this only through experience, and now is the time to settle down to this schooling—a day at a time.
“We are to understand that God loves us, and that He justifies us by the work of His Son. We have no longer conscience of sins before God, because He Himself has taken them away before His eyes; we know that being united to the Lord Jesus Christ, who has fully glorified God in that which concerns our sins, we have been made the righteousness of God in Him. So the heart is free to enjoy His love in the presence of the Father.” –John Nelson Darby (1800-1882: the father of dispensationalism)
First, the grace of God which brings salvation has appeared to all men, since its provisions are universal and its invitation is to “whoever will “(the “whosoever” has their name in the Book of Life, unto whom grace has appeared, and only God knows who they are—NC). Second, the passage reveals, as well, that is the same grace which offers salvation to all men, and that teaches us. The word “us” it should be observed, does not refer to the wider class of people mentioned before; but it refers only to the company of those who are saved. These teachings, being addressed to Christians only, are never intended to be imposed on the Christ-rejecting individual, or the Christ-rejecting world.
The Word of God makes no appeal to the unsaved for a betterment of life. There is but one issue in this dispensation between God and the unregenerate man, and that is neither character nor conduct; it is the personal appeal of the Gospel of the grace of God. Until the unsaved receive the Savior, who is God’s gift in grace, no other issue can be raised. Men may moralize among themselves, and establish their self-governments on principles of right conduct; but God is never presented in the unfolding of grace as seeking to reform sinners, or a sinful world (conversion first—NC). Every word regarding the quality of life is reserved for those who are already related to Him on the greater issue of salvation.
We are not to be diverted from the fact that there are three ages—that of law, grace and kingdom—which are separated from each other by world-transforming events, and that each sets up that requirement in human conduct which is in harmony with the precise relationship between God and men obtaining in each age. These economies are complete in themselves, needing no additions whatsoever. These conduct-regulating disciplines not only vary in arduousness which each imposes, but they vary likewise in the degree of divine enablement which is vouchsafed to each.
The Mosaic system, being void of any reference to divine enablement, made its appeal to the limited resources of the natural man and was circumcised to that extent. This kingdom system, though advancing its demands far beyond the requirements of the Mosaic code, makes no reference in its text to divine enablement (the Mosaic system only dealt with morality between men, which is a separate issue from godliness between God and man—NC); yet in other Scriptures it is asserted that the kingdom law will be written in the heart to the end that it might be realized, and the Holy Spirit will be poured out upon all flesh. It is then that Israel will actually do the Law of Moses (Deu 30:8, 10). The grace economy presents utterly spiritual ideas—that which accords with heavenly citizenship—and with these spiritual standards of loving provides no less than the infinite enablement of the indwelling Holy Spirit, to the end that the whole will of God, as demanding as it is, may be fulfilled in the child of God (only Christians are children of God and the rest, which are the Jews, will continue as a people of God—NC).
The major passage bearing on the truth that divine grace has its paramount manifestation in this age and through the Church is Ephesians 2:7. This notable passage, which consummates the exalted revelation respecting the Body of Christ, reads: “That in the ages to come He might shew the exceeding riches of His grace in His kindness toward us through Christ Jesus.” It is thus asserted that by means of the Body the exceeding riches of divine grace are to be exercised as they could not otherwise be and exhibited before the entire universe. More important than all, however, is the satisfaction to the Father in the realizations of one of His greatest attributes.
—L S Shafer (1871-1952)
MJS excerpt for April 6
It has been well said that “it takes a lifetime to learn real dependence upon God, and to accept practically our own inadequacy.” We are going to learn this only through experience, and now is the time to settle down to this schooling—a day at a time.
“We are to understand that God loves us, and that He justifies us by the work of His Son. We have no longer conscience of sins before God, because He Himself has taken them away before His eyes; we know that being united to the Lord Jesus Christ, who has fully glorified God in that which concerns our sins, we have been made the righteousness of God in Him. So the heart is free to enjoy His love in the presence of the Father.” –John Nelson Darby (1800-1882: the father of dispensationalism)
