Grace That Saves

by Micky Galloway

There are many who believe the grace of God operates like an umbrella to cover all the misdeeds of man unconditionally. Though “grace” is often defined “unearned and unmerited favor,” Paul teaches that there is something we must do. “For the grace of God hath appeared, bringing salvation to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world” (Titus 2:11-12). Grace teaches us how we must live.

Indeed, the grace of God brings salvation! This unearned kindness of God toward man provided a sacrifice for sins that man could never provide. The death of Christ for every man is called “the grace of God” (Hebrews 2:9). Man is saved by grace through faith (Ephesians 2:8-9), but “faith” comes by hearing, and hearing by the word of God (Romans 10:17). Therefore, it must follow that the grace that saves is the grace that comes through faith. Since faith comes by hearing, the grace that saves through faith must come by the word of God. Paul referred to it as the “word of his grace” (Acts 20:32) and the “gospel of the grace of God” (Acts 20:24). Grace does not save those who hear only, but those who are doers of the word (James 1:21-25). Hearing the “word of his grace,” we believe it and act upon it. Therefore we are saved by grace through faith when we obey. “For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them” (Ephesians 2:10). The grace that saves through faith is effective as faith works, for a dead faith will not save. “Ye see that by works a man is justified, and not only by faith” (James 2:24-26; cf Romans 5:1-2).

The grace of God that saves teaches (Titus 2:11), educates, instructs, trains, us to refuse to involve ourselves in the evil practices of this life, and to live above reproach in this present world (cf I Timothy 2:4). The lawless, immoral life is contrary to the grace of God (cf I Timothy 1:8-11). We can have no hope of the promise of God beyond this life if we pursue a lifestyle that is contrary to that “sound doctrine” taught in the “word of his grace.”

By the grace of God we are taught to deny ungodliness. Ungodliness is disregard for, lack of reverence for, or defiance of God. Rejecting ungodliness implies a deliberate renunciation of worldly passions. No one sleeps his way into heaven. Ungodliness is progressive (II Timothy 2:16) and ALL ungodliness must be denied entrance into the heart and life of any who expect to “live soberly, righteously, and godly, in this present world.”

By the grace of God we are taught to deny worldly lusts. Worldly lusts include many things: lust for unholy riches (cf I Timothy 6:6ff; Matthew 6:19ff, etc.), sinful pleasures (cf Hebrews 11:24ff), all kinds of wickedness (Titus 3:3), etc. We must deny any place in our lives for these desires and practices. Grace that saves also teaches us how we are to live. We must deny ourselves all that comes under the terms “ungodliness” and “worldly lusts” (Colossians 3:9; Galatians 5:24).

By the grace of God we are taught to live soberly. In Titus 2:12 the word sophronos is an adverb, and indicates self-restraint; it is akin to the verb form in Titus 2:6 and is translated “sober-minded.” The meaning is to possess control over one's mind, desires, passions, and appetites so that he does not allow himself to become subject to the worldly lusts from which he is to restrain himself. Simply put, by the grace of God we learn how to think (II Corinthians 10:5; Philippians 4:8). This includes all self-restraint, moderation and the sober control of all mental, physical and emotional faculties of self.

The grace of God teaches us to live righteously. The word dikaios, means “doing justly” and “the right conduct; of what is right; by the right standard.” Therefore, right and just action conducted without prejudice or partiality. The word “righteousness” is used of the character and work of God (Psalms 50:6). It is used of the work and death of Christ (Romans 5:18). It is also used of the revelation of the word of God (Psalms 119:172). More importantly to our study it is used of those individuals who understand, believe and do the will of God (Psalms 23; Acts 10:35). How do we know what righteousness is? The standard is the word of God. “My tongue shall speak of thy word: for all thy commandments are righteousness” (Psalms 119:172). When men create their own systems of right, they do not submit to the righteousness of God (cf Romans 10:1ff; Titus 3:5). How does one “work righteousness?” “Little children, let no man deceive you: he that DOETH righteousness is righteous, even as he (Christ) is righteous” (I John 3:7).

The grace of God also teaches us to live godly lives. The original word used here eusebos, signifies a devout, pious manner of living. This is prompted by an attitude of piety toward God that seeks to please Him. It embraces that fear and reverence of God that must characterize both our attitudes and conduct. “By faith Noah, being warned (of God) concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house” (Hebrews 11:7).

We cannot do His will unless we willfully and fully abandon all ungodliness and worldly lusts. To live soberly, righteously, and godly in this present world, we must indeed be taught! Grace came teaching us how to live. Our hope of eternal life rests upon the conditional promise of God that if we work His righteousness, we will be accepted by Him. “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is acceptable to him” (Acts 10:34-35). Doesn’t exactly sound like God’s grace is an unconditional umbrella to cover disobedience does it?