In the birth of Jesus, God burst upon our sin-darkened world and the whole drama of God’s redemptive plan for the human race was personified. Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ’s death. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct for this.
They are put under the dispensation of the grace of God, so the gospel is called, Ephesians 3:2. It is grace in respect of the spring of it–the free favor and good-will of God, not any merit or desert in the creature as manifesting and declaring this good-will in an eminent and signal manner and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God for you are not under the law, but under grace, (Romans 6:12-14). The love of Christ constrains us not to live to self, but to him (2 Corinthians 5:14-15) without this effect, grace is received in vain. The one who created the world came into the world as a humble baby. The incomprehensible became comprehensible. God stopped. Divinity became humanity. That moment rocked the planet and the world has never gotten over it. It separated the human calendar, distinguishing B.C. from A.D.
This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) salvation from sin and wrath, from death and hell. Hence it is called the word of life it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation, that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be.
It hath appeared to all men not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith (Romans 16:25-26) The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.
This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do.
The gospel is not for speculation only or chiefly, but for practice and right ordering of life for it teaches us.
To abandon sin: Denying ungodliness and worldly lusts to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt that is, the whole body of sins, here distributed into ungodliness and worldly lusts. “Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God put away all these.” An earthly sensual conversation suits not a heavenly calling. Those that are Christ’s have crucified the flesh with the affections and lusts.
They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin and then, to make conscience of that which is good.