WHOM HE POURED OUT UPON US RICHLY: ou execheen (3SAAI) eph hemas plousios: (Pr 1:23; Isa 32:15; 44:3; Ezek 36:25; Joel 2:28; Jn 1:16; 7:37; Acts 2:33; 10:45; Ro 5:5) (Eph 4:2; 3:8)

Do you sense the Spirit at work in your life? Solomon provides a clue as to why you may not sense Him and how you can immediately rectify the situation...

Turn to my reproof (Hebrew = shuv/shub = basic meaning is movement back to the point of departure. Cp Pr 1:25,30 6:23, 10:17 12:1 29:1 Ps 145:1, 2Ti 3:16 {note} Word of God reproves, Re 3:19-see note Re 3:19 = reproof evidence of Jesus' love, Re 2:4-see note Re 2:4), Behold, I will pour out (Hebrew = naba' = gush forth; an uncontrollable or uncontrolled gushing forth) my spirit (Spirit) on you; I will make my words known to you (cp Jn 7:17 14:21 Ps 25:14). (Proverbs 1:23) (Comment: See also verses on repentance - 2Ki 17:13, 2Chr 30:6, Isa 22:12 ,Jer 25:5 ,Ezekiel 14:6, 18:31, 33:11, Da 4:27 , Hosea 14:2 , Joel 2:12 , Mal 3:7, Mt 3:2, Lk 13:2-3, Acts 3:19, 8:22,17:30, 26:20, repentance beautifully illustrated - see note 1Thessalonians 1:9)

Isaiah prophesied of the outpouring of the Spirit...

Until the Spirit is poured out upon us from on high, And the wilderness becomes a fertile field (cp note Romans 8:21) and the fertile field is considered as a forest. (Isaiah 32:15) (Comment: Partial fulfillment at Pentecost Acts 2:1, 2, 3, 17, Joel 2:28 but awaits complete fulfillment of Zech 12:10, Ezek 37:14, when "all" Israel {actually the "1/3" in Zech 13:9} will be saved {see note Romans 11:26}. Thus this promise anticipates its complete fulfillment with the conversion of the nation of Israel when Christ returns.)

'For I will pour out water on the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring, and My blessing on your descendants (Isaiah 44:3) (Comment:  God's sovereign and immutable promise is to pour His Spirit upon Israel and in so doing to change the character of His people from those in Adam to those in the Messiah. The Holy Spirit is symbolized by life-giving water a figure often appropriated in the NT (see Jn 1:33, 3:5, 7:38-39).

Ezekiel also prophesied of the outpouring using a different figure of speech...

Then (When is then? see notes Romans 11:26; 11:27. This is the New Covenant in His blood - Lk 22:20 1Cor 11:25) I will sprinkle clean water on you ( The ultimate fulfillment is best seen in note Hebrews 10:22), and you will be clean (Prefigured in the feast of Israel by the Day of Atonement in Lev 16:30, 23:26, 27, 28, 29, 30, 31, 32. The fulfillment of the this Day is when Israel repents and looks to their Messiah in a future glorious day - see Zech 3:9, 12:1,10, 11, 12,13, 13:1, 14:9); I will cleanse you from all your filthiness and from all your idols. (Ezekiel 36:25) (Comment: It is tragic that the Jewish commentary, the Mishnah The "missed' the true meaning of this profound verse. E.g. Rabbi Aqiba said "Happy are you, O Israel. Before whom are you made clean, and who makes you clean? It is your Father who is in heaven, "as it says, And I will sprinkle clean water on you, and you will be clean Ezekiel 36:25).

Joel prophesied that...

And it will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. (Joel 2:28) (Comment: In Acts 2:17 Peter did not state that Joel's prophecy was fulfilled on the day of Pentecost. The details of Joel 2:30, 31, 32 {cp. Acts 2:19,20} were not realized at that time. Peter quoted Joel's prediction as an illustration of what was taking place in his day, and as a guarantee that the sovereign, faithful, wholly trustworthy God would yet completely fulfill all that Joel had prophesied. The time of that fulfillment is stated here {see Hosea's prophecy "the sons of Israel will return and seek the LORD their God and David their king" Hosea 3:5}, i.e. in the latter days when Israel turns to the LORD. {See Ge 49:1})

Jesus came and explained that belief in Him as the Messiah would bring about the fulfillment of the outpouring of the Spirit on both Jew and Gentile alike after He (Messiah) had been crucified, buried, resurrected and ascended...

Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If any man is thirsty, let him come to Me and drink. "He who believes in Me, as the Scripture said, 'From his innermost being shall flow rivers of living water.' But this He spoke of the Spirit, Whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified. (John 7:37-39)

Paul explains this outpouring of the Spirit in Romans writing that...

hope does not (absolutely negation) disappoint, because the love of God has been poured out (the perfect tense conveys = "has poured in and still floods our hearts" -  The image is of a shower of rain soaking parched ground. So God soaks our parched hearts with His love through the work of His Spirit) within  (KJV "hope maketh not ashamed" - We will never be ashamed by this hope for it is sure and steadfast - He 6:18, 19-see notes He 6:18;  19) our hearts through the Holy Spirit Who was given to us (One of the Holy Spirit's main roles is to "make us deeply and refreshingly aware that God loves us.") (Ro 5:5-note) (Comment: An earthly illustration of our hope which does not disappoint: about the boy and his father who were planning a fishing trip for the next day. That evening as the father was putting his son to bed, the boy hugged his father's neck and said, "Daddy, thank you for tomorrow.")

Whom (3739) (ou) of course in context refers to the Holy Spirit (see note Titus 3:5). Note the 3 Persons of the Godhead - Whom = Spirit, He = Father, Savior = Jesus. Once again we see that although the word "trinity" (first coined by Tertullian) does not occur in the Scriptures, the three Persons of the Godhead are clearly delineated and each has a distinct cooperative role in the work of grace, each performing His special function in the salvation of our soul. To disbelieve (note I did not say to not be able to fully comprehend!) the Trinity is a very serious theological error.

Poured out (1632) (ekcheo from ek = out + chéo = pour) means literally to flow out, to gush forth or to pour out . The inherent idea is to cause something to be emitted in quantity.

Used of literal pouring out of liquids = wine from wineskins in Mt 9:17; Mk 2:22 and Lk 5:37; Jn 2:15, Acts 1:18.

Used of literal pouring out of solids - coins of the moneychangers in John 2:15, bowels of Judas in Acts 1:18.

Holy Spirit poured out - Acts 2:17-18, 2:33, Acts 10:45; love of God poured out within our hearts through the Holy Spirit; Titus 3:6

To pour out blood is an idiomatic way of saying to murder (of righteous blood shed Mt 23:35, Luke 11:50, Acts 22:20; see note Romans 3:15.

Figuratively in Jude 1:11

Woe to them! For they have gone the way of Cain, and for pay they have rushed (ekcheo) headlong into the error of Balaam, and perished in the rebellion of Korah.

Of the blood of Christ...

Mt 26:28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. (also in Mark 14:24)

Mark 14:24 And He said to them, "This is My blood of the covenant, which is poured out for many.

Luke 22:20 And in the same way He took the cup after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood.

Ekcheo denotes both abundance and diffusion. It refers to a lavish outpouring to the point of overflowing.

Figuratively ekcheo describes experiencing something in an abundant manner and so to fully experience.

Ekcheo is found 27x in NAS (Matt. 9:17; 23:35; 26:28; Mk. 14:24; Lk. 5:37; 11:50; 22:20; Jn. 2:15; Acts 1:18; 2:17f, 33; 10:45; 22:20; Rom. 3:15; 5:5; Titus 3:6; Jude 1:11; Rev. 16:1ff, 6, 8, 10, 12, 17). The NAS translates ekcheo:  pour, 1; pour forth, 2; poured, 10; poured forth, 1; pours, 1; shed, 1. The 10 uses of ekcheo in Revelation 16 is notable as this chapter expounds on the wrath of God which is poured out in the 7 bowl judgments: Re 16:1, 2, 3, 4, 6, 8, 10, 17- see notes Rev 16:1; 2; 3; 4; 6; 8; 10; 17

Ekcheo - 114x in the Septuagint (LXX)- Gen. 9:6; 37:22; 38:9; Exod. 4:9; 29:12; 30:18; Lev. 4:7, 12, 18, 25, 30, 34; 8:15; 9:9; 14:41; 17:4, 13; Num. 19:17; 35:33; Deut. 12:16, 24; 15:23; 19:10; 21:7; Jdg. 6:20; 20:37; 1 Sam. 1:15; 7:6; 25:31; 2 Sam. 20:10, 15; 1 Ki. 2:31; 13:3, 5; 2 Ki. 19:32; 21:16; 24:4; 1 Chr. 22:8; 28:3; 2 Chr. 36:5; Job 12:21; 16:13; 30:16; Ps. 14:3; 22:14; 35:3; 42:4; 45:2; 62:8; 69:24; 73:2; 79:3, 6, 10; 102:1; 106:38; 107:40; 142:2; Prov. 1:16; 6:17; Eccl. 11:3; Isa. 57:6; 59:7; Jer. 6:6, 11; 7:6; 10:25; 14:16; 22:3, 17; Lam. 2:4, 11f, 19; 4:1, 11, 13; Ezek. 7:8; 9:8; 14:19; 16:15, 36, 38; 18:10; 20:8, 13, 21; 21:31; 22:3f, 6, 9, 12, 22, 27, 31; 23:8; 24:3, 7; 30:15; 36:18; 39:29; Dan. 11:15; Hos. 5:10; 12:14; Joel 2:28f; 3:19; Amos 5:8; 9:6; Zeph. 1:17; 3:8; Zech. 12:10; Mal. 3:10

Poured out is in the aorist tense which points to a completed act of outpouring in the past. This past outpouring would certainly appear to be an allusion to Pentecost the initial outpouring of which Joel foretold and Luke documented declaring...

"And it will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. (Joel 2:28)

"Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He (Jesus) has poured forth this which you both see and hear. (Luke 2:33)

Nevertheless, since Paul writes "on us" (and he was not saved in Acts 2 on Pentecost) he has a broader audience in mind as he discusses in Romans 5:5 where he explains that...

hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit Who was given to us. (see note Romans 5:5)

For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. (1Cor 12:13)

However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. (see note Romans 8:9) (Comment: Note the two names of the Spirit, thus Christ is God as is the Holy Spirit. Furthermore the presence or absence of salvation for a man is determined by the presence or absence of the Holy Spirit. Regardless of works, religion, or ritual, men are lost if they do not have the indwelling Holy Spirit.)

Paul's point is that the Spirit is poured out on each believer when they experience the new birth. In a very real sense, the Spirit's work in each believer as a member of the Body is a continuation of the Pentecostal outpouring.

Richly (4146) (plousios) pertains to that which exists in a large amount with the implication of its being valuable in large amount. God has not held back but poured out the Holy Spirit abundantly upon every believer. Paul is emphasizing that the Holy Spirit is given to us freely and generously, and that the Holy Spirit is always available to help us. God always gives extravagantly. He is never niggardly nor stingy, and so it follows that every inadequate experience of our new life in Christ and failure to experience the abundant life led by the Spirit is always due to some human impediment. In other words, we believers can never blame God for our experiential "short fall", as if He had not given us adequate provisions to walk in newness of life as more than conquerors in Christ Jesus! It is not that we can't live the victorious Christ life but it is sadly all to often that we simply won't live that new life. As Peter reiterates...

His divine power has granted (perfect tense) to us everything pertaining to life and godliness, through the true knowledge (which clearly implies we are daily in the Word of Truth, the only source of this true knowledge) of Him who called us by His own glory and excellence. For by these He has granted (perfect tense) to us His precious and magnificent promises, in order that by them you might become partakers of the divine nature, having escaped the corruption that is in the world by lust. (see notes 2 Peter 1:3; 1:4)

How many of us genuinely experience what Jesus promised when He declared...

"He who believes in Me, as the Scripture said, 'From his innermost being shall flow rivers of living water.' But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified. (John 7:38-39) (Comment: Too many times my innermost being feels more like a stagnant pond! But clearly these passages document that this is not Jesus' fault nor the Spirit's fault but is my own fault, as I far too often choose to walk according to my will rather than  according to the good and acceptable and perfect will of God!)

THROUGH JESUS CHRIST OUR SAVIOUR: dia Iesou Christou tou soteros hemon:  (Titus 1:4; Jn 4:10; 14:16,17; 16:7; Ro 8:2)

Through (1223) (dia) is a preposition indicating instrumentality or the mode by which something was transferred, in this case referring to the abundant, copious, rich outpouring of the Holy Spirit through the "Conduit" of our Great High Priest, the Lord Jesus Christ. Jesus is the "medium" through Whom the Spirit's presence is secured to every believer without exception.

A Simple Study On the Phrase
"Through Him"

Our points out once more the personal appropriation of Jesus as Savior on the believer's part.

Savior (4990) (soter from sozo = rescue from peril > from saos = safe; delivered) is the One Who as the agent of salvation rescues those dead in their trespasses and sins, functioning as a Deliverer and Preserver. It is worth noting that in verse 4 the title "Savior" was applied to the Father...

But when the kindness of God our Savior and His love for mankind appeared (see notes Titus 3:4)

THAT BEING JUSTIFIED BY HIS GRACE: hina dikaiothentes (AAPMPN) te ekeinou chariti: (Titus 2:11-see note Titus 2:11; Ro 3:24, 28, 4:4, 4:16, 5:1, 2, 15, 16, 17, 18, 19, 20, 21 -- see notes Ro 3:24, 3:28; 4:4; 4:16; 5:1; 5:2; 5:15;  16; 17; 18; 19; 20; 21; 1Cor 6:11; Gal 2:16)

So that (2443) (hina) introduces a purpose clause, explaining the purpose for the giving of the Holy Spirit or more generally the purpose He aimed at in have saved us.

Being justified (1344) (dikaioo from dike = right) (see note on Romans 3:24) describes the act by which a man is brought into a right state of relationship to God. God’s justifying act therefore is his putting people in a right relationship with Himself.

Dikaioo is a legal term which related to the courtroom in Paul's time and in that setting represented a legally binding verdict rendered by the judge.  This is the sense in which Paul uses dikaioo in Romans (Ro 3:21-5:11) in which he unfolds the doctrine of justification.

Sin disrupted our relation to God and estranged us from Him. But when we received Christ as our Savior, we were justified or declared righteous, given standing as just in God's sight and brought into His favor. Justification originates in God's grace, His free, unmerited favor. Remember that justification relates to the matter of our standing before God, but it is never divorced from an actual change in the one declared righteous. In other words, justification "flows" into sanctification, the process by which we take in the "Bread of Life", the Word of Truth and make moment by moment decisions of our will to obey the true ingested, this process being enabled by the grace of our Lord Jesus Christ and His Spirit Who dwells in us to will and to work to the Father's good pleasure. In short, justification is the starting point of our new adventure in Christ. In the next verse Paul picks up on this idea as he exhorts believers to engage in profitable good deeds.

Dikaioo depending on the context means

To understand dikaioo, one needs to understand the root work dike which originally meant manner, tendency and with time came to refer to the designation for the right of established custom or usage. Stated another way, the basic meaning of dike involves the assertion by human society of a certain standard expected by its people which, if not kept, can bring forth ensuing judgment. Thus it can be said that díke is expected behavior or conformity, not according to one's own standard, but according to an imposed standard (here in Romans it is God's standard of righteousness) with prescribed punishment for nonconformity.

Dikaioo is in the aorist tense points to the completed action of our having been declared righteous before God at a specific point in time in the past. This was effectively realized and imputed (accounted or reckoned) to our "spiritual" account ledger the day we accepted Christ as Savior AND Lord. And so when we believed were set right with God by the grace of Jesus Christ manifest by His death on the cross.

"What is justification? A. Justification is an act of God's free grace, wherein he pardons all our sins (Ro 3:24-note; Ep 1:7-note), and accepts us as righteous in his sight (2Cor 5:21) only for the righteousness of Christ imputed to us (Ro 5:19-note), and received by faith alone (Gal 2:16; Php 3:9 [note])."

His (1565) (ekeinos) is literally "of that one" in the genitive (possessive) thus indicating that the reference is to the grace of the Father, His free unmerited favor bestowed on the basis of Christ's perfect, finished work on the Cross.

WE MIGHT BE MADE HEIRS: kleronomoi genethomen (1PAPS): (Ro 8:17,23,24; Gal 3:29; 4:7; Heb 6:17; 11:7,9; Jas 2:5; 1Pe 3:7)

We might be made (1096) (ginomai) means made to come into existence (heirs of God), speaking of that which did not exist before (we were hostile toward God). Note the passive voice which indicates that the change our status from spiritual beggars to spiritual heirs was the result of an action from without. In other words, our being made heirs is totally the work of God and completely independent of any personal merit on our part (the so-called "Divine passive")!

Heirs (2818) (Kleronomos from kleros = a lot - lots were cast or drawn to divide property or select a winner or an heir + nemomai = to possess, to distribute among themselves),   literally refers to one who obtains a lot or portion. It is one who receives something as a possession or a beneficiary (the person named as in an insurance policy to receive proceeds or benefits). It signifies more than one who inherits and it includes the idea of taking into possession. The New Testament usage of kleronomos applies primarily to the realm of spiritual inheritance.

Detzler records a different origin stating that kleronomos

is a combination of two words: kleros (a lot or inheritance) and nomos (law). Thus the word kleronomos indicates the legal distribution of possessions or lots to heirs...In the original Greek culture, possessions were passed on to any person named in one's will. In fact, Greeks often built their fortunes for the purpose of passing them on to favored relatives. The Romans widened the concept to enable the distribution of possessions or wealth among close friends or loyal servants.

To the Jews, however, an inheritance was usually reserved for one's children. In fact this was preserved in the Law as the principle to be followed. The Greek Old Testament also used kleros to refer to casting of the lot, as was seen in the use of the Urim and Thummim (Ex. 28:30; Lev 8:8). (Detzler, Wayne E: New Testament Words in Today's Language. Victor. 1986)

In the Greco-Roman world the word kleronomos was a legal term and was found on ancient inscriptions of Asia Minor to refer to a son after he was succeeded to the inheritance as representative of his father, undertaking all the duties and obligations of his father.

A heir is one who receives or is entitled to receive some endowment or quality from a parent or predecessor

Richards writes that kleronomos is...

one who takes possession of or inherits. The emphasis is on the heir's right to possess. (Richards, L O: Expository Dictionary of Bible Words: Regency)

Vincent comments that...

an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen: “Let us seize on his inheritance” (Matt. 21:38); of Abraham in Canaan: “God gave him none inheritance” (Acts 7:5); “an eternal inheritance” (see note Hebrews 9:15).

The figure (of an heir and the inheritance) is based upon Roman, not upon Jewish, law. According to Roman law, all the children, sons and daughters, inherited alike. According to Jewish law, the inheritance of the sons was unequal, and the daughters were excluded, except where there were no male heirs. Thus the Roman law furnished a more truthful illustration of the privileges of Christians.

(Commenting on Jesus as heir in He1:2 [note]) God eternally predestined the Son to be the possessor and sovereign of all things. Compare Psalm 89:28 [Spurgeon's note]. Heirship goes with sonship. See Ro 8:17 [note]; Gal. 4:7. Christ attained the Messianic Lordship through incarnation. Something was acquired as the result of His incarnation which He did not possess before it, and could not have possessed without it. Equality with God was His birthright; but out of His human life, death, and resurrection came a type of sovereignty which could pertain to Him only through His triumph over human sin in the flesh (He 1:3-note), through His identification with men as their brother. Messianic Lordship could not pertain to His preincarnate state: it is a matter of function, not of inherent power and majesty. He was essentially Son of God; He must become Son of man.)

Vine commenting on the use of kleronomos in He 1:2 (note) writes that

kleronomos, “heir,” signifies more than one who inherits, or obtains a portion, it means (like the corresponding Hebrew word, yaresh = 03423 = take something from someone else and possess it for yourself) to take into possession. The word, while being virtually a title, also conveys the significance of dominion and authority...

that property in real estate which in ordinary course passes from father to son on the death of the former

Gerald Cowen has a lengthy note on kleronomos...

Originally it denoted one who obtained a lot or portion. In Homer, for instance, it referred to a fragment of stone or wood used as a lot. The portion allotted by this casting of lots was the inheritance. Originally, an inheritance referred to that which had been received from the past. However, in the New Testament especially, the emphasis is changed somewhat to include the future as well.

In the Old Testament there are two basic ways the concept is used.

(1) Captives and captured booty were divided among the victors by lots. Psalm 22:18 predicts the fact that Jesus' clothes would be divided by lot. The captives of Israel were divided among their conquerors: "They have cast lots for my people" (Joel 3:3).

(2) The Land of Promise is Jehovah's inheritance. Jeremiah said, "You defiled my land, and made my heritage an abomination" (Jer 2:7). David said to Saul, "For they have driven me out this day from abiding in the inheritance of the Lord" (1Sa 26:19). The Levite was given no portion in the Promised Land for "the Lord is his inheritance" (Deut. 10:9).

In the Greek papyruses of New Testament times the word kleronomos is used in its ordinary sense of "heir." An example from A.D. 125 says, "If I die with this will unchanged, I leave my daughter Ammonous heir." However, a very important point is that being an heir usually involved responsibilities. A Macedonian inscription says, "But if my heir neglect anything he shall pay to the treasurer a fine of 750 denarii."

Concerning kleronomos Moulton and Milligan conclude, "In the inscriptions the one thing most often emphasized is the obligation of the kleronomos to fulfill certain conditions devolving upon him as an heir.

When Paul insists that only those who fulfill the conditions of heirship are truly heirs, he is making use of a well-known principle."

It is interesting to find also that it was not unheard of for persons to refuse an inheritance because they did not want to take on the responsibilities or fulfill the conditions associated with it. Another papyrus cited by Moulton and Milligan says, "As I have no intention of entering on his inheritance, I am obliged to send you notice, that you may give instructions about the next step to be taken, in order to free me from responsibility after his death."

In the New Testament kleronomos occurs fifteen times. In most, it is used in the ordinary sense of an "heir," one to whom property is to pass after the death of the owner. Three Gospels record the parable of the wicked husband-men who killed the son and heir of the owner in order to seize his inheritance (Matt. 21:38; Mark 12:7; Luke 20:14). Galatians 4:1 describes a child who is an heir but is too young to manage his own affairs.

Primarily kleronomos is soteriological in its emphasis. Abraham was appointed an "heir of the world" through the "righteousness of faith" (Romans 4:13-note). Because believers are now children of God, they have become "an heir of of God through Christ" (Gal. 4:7). The inheritance is eschatological in nature and at the same time present in effect. In Romans 8:17-note the emphasis is on the future glory that will be a part of being an heir of God. In Eph 3:6-note the Gentiles are already fellow-heirs, part of the same body with the Jews (the church), and "partakers of His promise in Christ by the gospel."

Just as in the secular world where heirs had to meet pre-scribed conditions in order to inherit, there are conditions that must be met before one qualifies as an heir of God. Noah prepared the ark by faith and became an heir of righteousness, which comes as a result of faith (Hebrews 11:7-note). Abraham became "heir of the world" through the "righteousness of faith" (Romans 4:13; 4:14-notes). Paul explained to the Galatians that the only way to become an heir of God is through Christ (Gal. 4:7). The inheritance that God has promised to those who believe is based on the condition of faith, by which we become children of God and are placed in Christ, by which also we receive now the righteousness of Christ. Having been made righteous by the grace of God, we are also made heirs "according to the hope of eternal life" (Titus 3:7). (Cowen, Gerald: Salvation Word Studies from the Greek New Testament)

See excellent summary of Inheritance in  Baker's Evangelical Dictionary article

Kleronomos is found 15 times in the NT and 4 times in the Septuagint (LXX) (Jdg 18:7; 2 Sa 14:7; Jer 8:10; Micah 1:15)...

Matthew 21:38 "But when the vine-growers saw the son, they said among themselves, 'This is the heir (kleronomos - the one who would take over the property) ; come, let us kill him, and seize his inheritance (kleronomia).'

Mark 12:7 "But those vine-growers said to one another, 'This is the heir; come, let us kill him, and the inheritance (kleronomia) will be ours!'

Luke 20:14 "But when the vine-growers saw him, they reasoned with one another, saying, 'This is the heir; let us kill him that the inheritance (kleronomia) may be ours.'

Romans 4:13 (note) For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith.

Romans 4:14 For if those who are of the Law are heirs, faith is made void and the promise is nullified;

Romans 8:17 (note) and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him. (Comment: Roman law made all children, including adopted ones, equal heritors. Jewish law gave a double portion to the eldest son. The Roman law was naturally in Paul’s mind, and suits the context, where adoption is the basis of inheritance.)

Galatians 3:29 And if you belong to Christ, then you are Abraham's offspring, heirs according to promise. (Comment: This promise does not mean that believers will receive the land promises of Abraham [those covenant promises will be given to believing Israel in the Millennium finally fulfilling God's original promises to Abraham], but rather speaks of the blessings that accrue as the result of justification by faith.)

Galatians 4:1  Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything,

Galatians 4:7 Therefore you are no longer a slave, but a son; and if a son, then an heir through God.

Titus 3:7 (note) that being justified by His grace we might be made heirs according to the hope (certainty is expressed by this word, with no hint of uncertainty as in the common vernacular) of eternal life. (Comment: Heirship of eternal life is the result of justification and this is attested and confirmed by the Holy Spirit)

Hebrews 1:2 (note) in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.

Hebrews 6:17 (note) In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath,

Hebrews 11:7 (note) By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith. (Comment: Noah became an actual possessor of the righteousness according to faith)

James 2:5 Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?

The believer's heirship is not merely a future hope but a present reality. Even now in this present life we have the right as God's children to look forward to the full possession of that which we now possess only in principle. And this future inheritance serves to motivate us to godliness, etc for as C S Lewis wrote...

A continual looking forward to the eternal world is not a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history, you will find that the Christians who did the most for the present world were just those who thought most of the next.

In Romans 8 Paul states that since we are God's spiritual children we are...

heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him. (see note Romans 8:17)

The actual experience of obtaining our full inheritance awaits the return of our Lord and Savior.

Illustration - English poet Edward Lear, known for his quaint children’s poems and accompanying drawings, was asked to give Queen Victoria drawing lessons. After one of the lessons, the Queen showed Lear several of the family heirlooms that were on display in her living quarters in the palace. Lear, taken with the beauty of the things he saw, without thinking cried out: “Oh, where did you get all these beautiful things?” Queen Victoria replied, “I inherited them, Mr. Lear.” In this passage the apostle reminds Titus of the precious inheritance he received when he experienced the washing of rebirth and the renewal of the Holy Spirit. (Today in the Word)

ACCORDING TO THE HOPE OF ETERNAL LIFE: kat elpida zoe aioniou: (Titus 1:2, 2:13- see hope in notes on Titus 1:2; 2:13)

The hope of eternal life - The certainty of such an everlasting life is the firm foundation of the believer.

Jamieson rightly states that...
 

Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.

Expositor's Bible Commentary explains that...
 

Our standing as heirs is according to (kata - 2596), in full harmony with, "the hope of eternal life" (Titus 1:2-note). Our present experience of salvation can give us only a tantalizing foretaste of the nature of our future inheritance. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing)

Vine explains "according to the hope of eternal life" noting that...
 

this relation to God involves our becoming “heirs of God and joint-heirs with Christ” (Ro 8:1- note). This, the outcome of the pouring forth of the Holy Spirit at Pentecost, is the effect of regeneration. All that will be ours as heirs is in accordance with the hope granted us as our present enjoyment. If there were no present hope, sure and certain, there could be no inheritance. That is the significance of the preposition rendered “according to." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

Hope (1680) (elpis) (Click word study of elpis) is the desire of some good with the expectation of obtaining it. Hope in Scripture is the absolute certainty of future good. Hebrews states that hope is full assurance (Heb 6:11). Christians have hope for the future because Christ purchased salvation for them on the cross in the past (Ro 5:1, 2-notes), sanctifies them through His Spirit in the present (Gal  5:16, 17, 18, 19, 20, 21, 22, 23, 24, 25), and will lead them to glory in the future (Col 1:27-note; 1Jn 3:2,3).

Eternal life (Click discussion of zoe) is a quality of life that is ours now and a hope for full realization of that life in the future. Thus the Christian "hope," centered especially in Christ and His promised return (Titus 2:13-see note Titus 2:13), is not a forlorn hope, or mere wishful thinking. It is rather, anticipation of what we know is coming, by faith in God's promises. We have the "the hope of eternal life, which God, who cannot lie, promised long ages ago" (Titus 1:2-note). God is omnipotent, but there are three things He cannot do: "he cannot deny Himself" (2Ti 2:13-see note 2 Timothy 2:13); He "cannot be tempted with evil" (Jas 1:13); and, most assuredly, He cannot lie (Titus 1:2-see note Titus 1:2; Nu 23:19). Therefore, our hope is real certainty, even though we do not see its fulfillment just yet (Ro 8:24, 25-notes). This hope we have as "an anchor of the soul, a hope both sure and steadfast and one which enters within the veil" (He 6:19-notes).

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Restored To Favor -Having been justified by His grace, we [have] become heirs according to the hope of eternal life. --Titus 3:7

Isidore Zimmerman served 25 years in prison for a crime he didn't commit. Because of false testimony at his trial, he was convicted of killing a New York policeman. In time, however, his innocence was proven, and in 1962 he was released. But did he "live happily ever after"? No.

Even though he had been innocent all along, Zimmerman couldn't escape the stigma of being an ex-convict. What few jobs he could get soon ended when employers learned that he had served time. His record was cleared, but society did not fully accept him.

What a striking contrast to our standing with God when we trust Jesus as our Savior! We are guilty. Yet on the merits of Jesus' sinless life and atoning sacrifice, we are not only declared righteous, but we are fully restored to favor with our heavenly Father. He treats us as if we had never broken His law, reconciling us to Himself and adopting us into His family. That's full acceptance.

It's absolutely amazing that through faith, and on the merits of Jesus' death, guilty sinners can be declared righteous by God. It's even more astounding that He would restore us to His favor and want us to work for Him.

But then, that's what salvation is all about. —Dennis J. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Jesus, Thy Blood and Righteousness
My beauty are, my glorious dress;
'Midst flaming worlds, in these arrayed,
With joy shall I lift up my head. —von Zinzendorf

When God forgives, He removes the sin and restores the soul

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A Complete Salvation - John Newton, author of the well known hymn Amazing Grace, was a miserable man of the age of 23. He had been involved in an immortal lifestyle and was engaged in the heartlessly cruel African slave trade. But he was fed up with his sinful way of life.

A crises came on March 10, 1748, on board a ship that was caught in a violent storm. Thinking all was lost, Newton cried out in terror, "Lord, have mercy on us!" Suddenly the word mercy struck him with great force. If anybody needed it, he did. At that moment he believed on Jesus Christ as his savior. God forgave his sins and broke the power of his wicked lifestyle. The apostle Paul referred to both the mercy and the grace of God in salvation. he declared that it is by God's grace we are justified and delivered from the guilt of our sins (Titus 3:7). But he also said that it is God's mercy that delivers us from a lifestyle which he described as "foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another" (Titus 3:3). Let's thank God daily for his grace and his mercy. -- Herbert Vander Lugt  (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

THIS IS A TRUSTWORTHY STATEMENT: Pistos ho logos:

Literally faithful is the saying or faithful is the word which for Paul expresses his complete confidence in the soundness of the doctrine stated in Titus 3:4-7.

Trustworthy (4103) (pistos from peitho = to persuade) defines something that can be relied upon or that which is worthy of belief or trust and thus is dependable.

Statement (3056) (logos) is a communication whereby the mind finds expression. Logos is a general term for speaking, but always refers to rational content.

The "trustworthy statement" refers to the preceding truth about the means of justification and the outpouring of the Spirit. This statement would encourage Timothy and should encourage all believers today that we need not fear to preach, practice and apply these truths in the presence of those outside of Christ, who have no hope for the future.

Original Greek is very emphatic placing pistos (trustworthy) first so that the thrust of the sentence is "trustful the Word, faithful the word". Young's Literal has it "stedfast is the word". An simple but awesome truth on which we can stake our life throughout eternity present & future. In the Bible, we have access to a sure, believable logos which can be relied upon & upon which one can "stake his/her life, now and eternally!" (see note Hebrews 10:22). The use of LOGOS here is with the emphasis being upon the word as a concept of thought. Thus, logos refers to the doctrines given in Titus 3:4-7, and their contents.

The other 4 trustworthy statements in the Pauline epistles...

1 Timothy 1:15 It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.

1 Timothy 3:1 It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do.

1 Timothy 4:9 It is a trustworthy statement deserving full acceptance (see note)

2 Timothy 2:11 (note) It is a trustworthy statement: For if we died with Him, we shall also live with Him

Spurgeon has a devotional comment on Paul's trustworthy statements...

Paul has four of these “faithful sayings.” The first occurs in 1Timothy 1:15, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” The next is in ; 1Timothy 4:8 [note], “Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. This is a faithful saying, and worthy of all acceptation.” The third is in 2Timothy 2:11 [note], “It is a faithful saying—If we suffer with him we shall also reign with him”; and the fourth is in Titus 3:8 [note], “This is a faithful saying, that they which have believed in God might be careful to maintain good works.”

We may trace a connection between these faithful sayings.

The first one lays the foundation of our eternal salvation in the free grace of God, as shown to us in the mission of the great Redeemer.

The next affirms the double blessedness which we obtain through this salvation—the blessings of the upper and nether springs—of time and of eternity.

The third shows one of the duties to which the chosen people are called; we are ordained to suffer for Christ with the promise that “if we suffer, we shall also reign with him.”

The last sets forth the active form of Christian service, bidding us diligently to maintain good works.

Thus we have the root of salvation in free grace; next, the privileges of that salvation in the life which now is, and in that which is to come; and we have also the two great branches of suffering with Christ and serving with Christ, loaded with the fruits of the Spirit. Treasure up these faithful sayings. Let them be the guides of our life, our comfort, and our instruction. The apostle of the Gentiles proved them to be faithful, they are faithful still, not one word shall fall to the ground; they are worthy of all acceptation, let us accept them now, and prove their faithfulness. Let these four faithful sayings be written on the four corners of my house. (Morning and evening : Daily readings October 27 AM).

AND CONCERNING THESE THINGS I WANT YOU TO SPEAK CONFIDENTLY: kai peri touton boulomai (1SPMI) se diabebaiousthai (PMN): (Proverbs 21:28; Acts 12:15; 2Corinthians 4:13)

Now Paul proceeds to draw a lesson from the lofty doctrinal truths he has just explained, by pointing out the relation between doctrine and duty. Thus he urges Titus, his personal representative in Crete, to stress and affirm confidently "these things" (the sound doctrine in Titus 3:4-7), and to do so with a specific purpose in mind, the purpose being that those who hear would work out their salvation with fear and trembling and choose to engage in good works which profit themselves and others. Belief in sound doctrine should always give rise to God honoring fruit in one's life.

I want (1014) (boulomai) can mean (1) willing as an affection and so to wish, to want or to desire to have or experience something (cf uses in 1Ti 6:9, Acts 17:20, 18:15) or (2) to will deliberately, as when a person deliberates and decides something - to determine,  to intend, to will deliberately, to have a purpose, to plan on a course of action. The latter sense appears the main meaning in the present verse. Note the present tense indicates that this is Paul's continual desire.

Speak confidently (1226) (diabebaioomai from diá = intensifies meaning + bebaioo = confirm) means to confirm thoroughly, affirm constantly and confidently or to assert strongly and firmly.

The thrust of Paul's argument is that Titus should continually (present tense) strongly affirm and insist that believers engage in good deeds. Sometimes believers neglect to engage in good deeds, instead assuming  a “who cares” attitude but Paul insists this must not be so. Titus should stress these things in order to promote godly behavior in his listeners. The only evidence the unsaved world has that we belong to God is our godly lives.

Vine comments that Paul

makes bold affirmations. The faith is to be boldly proclaimed and applied in all its practical bearing upon the life. No doctrine is to be withheld through yielding to religious prejudice. To omit part of the faith for fear of arousing criticism, is unfaithful and cowardly and cannot meet with God’s approval. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

SO THAT THOSE WHO HAVE BELIEVED MAY BE CAREFUL TO ENGAGE IN GOOD DEEDS: hina phrontizosin (PMN) kalon ergon proistasthai (3PPAS) hoi pepisteukotes (RAPMPN) theo: (Ps 78:22; Jn 5:24; 12:44; Ro 4:5; 1Pe 1:21; 1Jn 5:10, 11, 12, 13)

Literally Paul says...

that they may be thoughtful, to be leading in good works -- who have believed God; these are the good and profitable things to men.

So that (hina) introduces a purpose clause explaining why Titus is to speak confidently, "insist steadfastly" (Amp) or "be strongly assertive" (Wuest), ultimately so that the root of their new birth will bring forth appropriate fruit.

Belief is not a matter of theory or of speculation but of practice as demonstrated by good deeds.

Who have believed (4100) (pisteuo from pistis) are those who have trusted and expressed a conviction of the truth of anything. In Scripture pisteuo usually speaks of belief respecting man's relationship to God through believing in Jesus. As belief relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As belief relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through believing in Jesus Christ and no other way.

Note the use of the perfect tense which speaks of the permanence of their faith.

Clarke comments that who have believed refers to...

All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God.

Don't miss the use of perfect tense of the verb pisteuo. This tense speaks of one's abiding or settled state of belief. The idea is that they believed at a specific point of time in the past with the present result that they are still believing (another small truth to nail down the absolute security of our salvation - this tense indicates that they do not stop believing. Obviously you need to compare other Scriptures on "security" of our salvation but this verb tense affirms that our salvation is eternally secure). In short, the perfect tense in this context pictures not only the reader's initial acceptance of these truths but also their present personal faith relationship to God.

Spurgeon writes that the precept...

“Be careful to maintain good works” ...is full in its meaning. In another Scripture you are told to be careful for nothing, but here you are bidden to be careful to maintain good works. We read, “casting all your care upon him; for he careth for you”: but do not cast off your care to maintain good works. You have a number of cares about you; slip a bridle over their heads, and train them to plough in the field of good works. Do not let care be wasted over food and raiment and such temporary matters-these may be left with God; but take sacred cares upon you-the cares of holy and gracious living. Yoke your best thoughts to the car of holiness- “be careful to maintain good works.” (The Maintenance of Good Works)

May be careful (5431) (phrontizo from phrontís = care, thought, heed, reflection, care or attention - bestowed on a person or thing; but Vine says it originates from phren = mind) means to exercise thought, give sustained thought to something, be intent on, be careful, be thoughtful, consider,  think seriously about, reflect, fix one's attention on, ponder, be concerned about, take careful thought, give heed or concentrate upon.

Moulton and Milligan have some examples of the use of phrontizo in Greek writings - "see to it (phrontizo) therefore that you furnish the sums expended", "take care (phrontizo) to send somebody at once to take it"

There are 5 uses of phrontizo in the Septuagint (LXX) (1Sa 9:5; Job 3:25; 23:15; Ps 40:17; Pr 31:21)

The idea is that since believers are in this abiding state of belief and consequent relation with God, they are to give sustained thought to work out their salvation.

Engage (4291) (proistemi from pró = before, over + hístemi = place, stand) means literally to set or place before, but in this context means to have an interest in or show concern for carrying out good deeds. Salvation is to find practical, visible expression in the believer’s new devotion to good works.

Briscoe writes that...

The theology of Christianity is based on grace; the ethics of Christianity are based on gratitude.

Our salvation is not by works, although it results in good works.

Good Deeds (note) -  faith that is genuine, is a faith that "works". The "good" works are not just "any" works but "good", those that the Spirit works in and through our life. These good works don't save a man or woman but do demonstrate the validity of their salvation experience. Conversely if we have absolutely no good works, this fact should cause us to examine ourselves as to whether Christ is actually in us (2Cor 13:5). Thus Paul is "anxious" that believers may take the lead in good works and occupy themselves in good works. As an aside, remember that  the practice of good deeds is always (or at least always should be) the logical outcome of a true apprehension of the grace of God.

As Paul explained to the saints at Ephesus, it is...

by grace you have been saved through faith; and that not of yourselves, it is the gift of God not as a result of works, that no one should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (see notes Ephesians 2:8;  2:9; 2:10) (Comment: Engaging in good works fulfills the purpose for which we were created!)

Paul is saying that Titus (and all preachers) are to faithfully to bring home to the hearts of believers their responsibilities to the truths they have heard. The believers are to give careful consideration to the importance of fulfilling them, pondering thoughtfully and purposively over this matter.

To reiterate, the rejection of works as a basis of salvation ("deeds" v5) does not weaken Paul’s insistence that saving faith must be revealed in a transformed life, the fruit validating the "root" (our new birth). (cp Ja 2:14-26).

Good deeds (see study of Good Deeds) (see also good works 1; good works 2; good works 3; good works 4)

See related resource by A W Pink - The Scriptures and Good Works

The motivation for good deeds is gratitude for the undeserved, unmerited grace of God. The effect is Christlikeness. The goal is evangelism.

G Campbell Morgan wrote that...

To believe God is to believe His Word, His revelation of the true order of life. Those who stood on that belief could testify to the power of it in no better way than that of good works, that is, by following a quiet and diligent life of devotion to duty, in callings which in themselves were honest. And that is always so. There is no more powerful force for rebuking all evil things, whether of conduct or of opinion, than that of the quiet, strong, persistent life of man or woman who goes on from day to day doing the duties of the day well, cheerfully, and with joy. It is not easy; and that is recognized in the very verb employed. They are "to be careful"; that is, they are to make it a study, to take thought about it. It is not easy, but it is worth while.

Spurgeon asks...

What are good works? The term is greatly inclusive. Of course we number in the list works of charity, works of kindness and benevolence, works of piety, reverence, and holiness. Such works as comply with the two tables of command are good works. Works of obedience are good works. What you do because God bids you do it, is a good work. Works of love to Jesus, done out of a desire for his glory, these are good works. The common actions of every-day life, when they are well done, with a view not to merit, but out of gratitude-these are good works. “Be careful to maintain good works” of every sort and kind. You are sure to be working in some way, mind that your works are good works. If you have commenced well, be careful to maintain good works; and if you have maintained them, go on to increase them. I preached last Thursday night as now-salvation by grace, and by grace alone; and if I know how to speak plainly, I certainly did speak plainly then, and I hope I do so now. Remember, you are saved by grace, and not by works of righteousness; but after you are saved there comes in this precept, “Be careful to maintain good works.”

This precept is special in its direction. To the sinner, that he may be saved, we say not a word concerning good works, except to remind him that he has none of them. To the believer who is saved, we say ten thousand words concerning good works, beseeching him to bring forth much fruit, that so he may be Christ’s disciple. There is all the difference between the living and the dead: the living we arouse to work; the dead must first receive life. Exhortations which may most fittingly be addressed to the regenerate may be quite out of place when spoken to those who are under the power of unbelief, and are strangers to the family of grace. The voice of our text is to them that have believed in God; faith is pre-supposed as the absolutely indispensable foundation of good works. You cannot work that which will please God if you are without faith in him. As there is no coming to God in prayer without believing that he is and that he is the rewarder of them that diligently seek him, so there is no bringing any other sacrifice to him without a faith suitable to the business in hand. For living works you must have a living faith, and for loving works you must have a loving faith. When we know and trust God, then with holy intelligence and sacred confidence we work his pleasure. Good works must be done freely: God wants not slaves to grace his throne; he seeks not from us the forced works of men in bondage. He desires the spontaneous zeal of consecrated souls who rejoice to do his will, because they are not their own, but bought with the precious blood of Jesus. It is the heartiness of our work which is the heart of it. To those who have renewed hearts, this exhortation is addressed- “Be careful to maintain good works.”

This precept is weighty in importance, for it is prefaced thus: “This is a faithful saying.” This is one among four great matters thus described. It is not trivial, it is not a temporary precept which belongs to an extinct race and a past age. “ This is a faithful saying “-a true Christian proverb, “that they which have believed in God might be careful to maintain good works.” Let the ungodly never say that we who believe in free grace think lightly of a holy life. O you who are the people of my care, I charge you before God and the holy angels that, in proportion as you hold the truth of doctrine, you follow out the purity of precept! You hold the truth, and you know that salvation is not of man, nor of man’s work: it is not of merit, but of mercy, not of ourselves, but of God alone; I beseech you to be as right in practice as in doctrine, and therefore be careful to maintain good works. Dogs will open their mouths, but do not find bones for them: the enemies of the faith will cavil at it, but do not give them ground of accusation. May God the Holy Spirit help you so to live that they may be ashamed, having no evil thing to say of you!

I am afraid that this precept of being careful to maintain good works is neglected in practice, or else the apostle would not have said to Titus, “These things I will that thou affirm constantly.” Titus must repeat perpetually the precept which commands the careful maintenance of good works. Beloved, I fear that preachers often think too well of their congregations, and talk to them as if they were all perfect, or nearly so. I cannot thus flatter you. I have been astounded when I have seen what professing Christians can do. How some dare call themselves followers of Jesus I cannot tell! It is horrible. We condemn Judas, but his fellow is to be found in many. Our Lord is still sold for gain. He still has at his heels sons of perdition who kiss him and betray him. There are still persons in our churches who need to have the ten commandments read to them every Sabbath-day. It is not a bad plan of the Church of England, to put up the ten commandments near the communion table where they can be clearly seen. Some people need to see them; though I am afraid, when they come in their way, they wink hard at some of the commands, and go away and forget that they have seen them. Common morality is neglected by some who call themselves Christians.

My brethren, such things ought not to be, but as long as they are so we must hear Paul saying: “I will that thou affirm constantly that they which have believed in God might be careful to maintain good works.” Certain people turn on their heel, and say, “That is legal talk. The preacher is preaching up works instead of grace.” What! will you dare to say that? I will meet you face to face at God’s right hand at the last day if you dare to insinuate so gross a libel. Dare you say that I do not preach continually salvation by the grace of God, and by the grace of God only? Having preached salvation by grace without a moment’s hesitation, I shall also continually affirm that they which have believed in God must be “careful to maintain good works.” (The Maintenance of Good Works)

THESE THINGS ARE GOOD AND PROFITABLE FOR MEN : tauta estin (3SPAI) kala kai ophelima tois anthropois: (Job 22:2; 35:7,8; Ps 16:2,3; 2Cor 9:12, 13, 14, 15; Philemon 1:11)

Good and profitable for men - Spurgeon comments that...

They are saved by faith; let them be careful to maintain good works. “These things are good and profitable unto men,” that is, to those who practice and observe them.

This, mark you, is supported by argument. The apostle presses home his precept by saying: “These things are good and profitable unto men.” He instances other things which are neither good nor profitable, namely, “Foolish questions, and genealogies, and contentions, and strivings about the law.” In these days some are occupied with questions about the future state, instead of accepting the plain testimony of Scripture, and some give more prominence to speculations drawn from prophecy than to the maintaining of good works. I reverence the prophecies; but I have small patience with those whose one business is guessing at their meaning. One whose family was utterly unruly and immoral met with a Christian friend, and said to him: “Do you quite see the meaning of the Seven Trumpets?” “No,” answered his friend, “I do not; and if you looked more to your seven children the seven trumpets would suffer no harm.” To train up your children and instruct your servants, and order your household aright, are “things which are good and profitable unto men.” A life of godliness is better than the understanding of mysteries. The eternal truth of God is to be defended at all hazards, but questions which do not signify the turn of a hair to either God or man may be left to settle themselves. Be careful to maintain good works,” whether you are a babe in grace or a strong man in Christ Jesus. A holy household is as a pillar to the church of God. Children brought up in the fear of God are as cornerstones polished after the similitude of a palace. You, husbands and wives, that live together in holy love, and see your children serving God, you adorn the doctrine of God our Savior! Tradesmen who are esteemed for integrity, merchants who bargain to their own hurt but change not, dealers who can be trusted in the market with uncounted gold, your acts are good and profitable both to the church and to the world! Men are won to Christ when they see Christianity embodied in the good and the true. But when religion is a thin veneer or a mere touch of tinsel, they call it “humbug”; and rough as the word is, it is worthy of the contemptible thing which it describes. If our religion comes from the very soul, if our life is the life of Christ in us, and we prove that we have new hearts and right spirits by acting the honorable, the kindly, the truly Christian part, these things are good and profitable unto those who watch us, for they may induce them to seek for better things.

I pray you, my beloved, be careful to maintain good works. I thus stir up your pure minds by way of remembrance: if your minds were not pure I would not stir them up, for it would be of no use to raise the mud which now lies quiet. I stir you up because I am not afraid to do so, but am sure that it will do you good. You will take home this exhortation, and you will say, each one to himself, “What can I do more for Jesus? How can I walk more worthy of my profession? How can I be careful to maintain good works?” So may God bless you! (The Maintenance of Good Works)

Clarke adds that...

They are good in themselves, and calculated to promote the well-being of men.

These things are good (2570) (kalos) which means excellent in nature and characteristics, honorable, fair and virtuous and therefore well adapted to the ends. Teaching which calls for behavior that is consistent with one’s Christian profession is excellent and profitable.

This truth correlates with Paul's opening salvo...

according to godliness (Titus 1:1-note)

Profitable (5624) (ophelimos) means useful, profitable, serviceable, helpful, beneficial and refers to that which yields advantageous returns or results. It provides something that one needs to attain a certain goal. Changed lives of believers are profitable for both lost and saved men to see, as they convict the lost and encourage the saved to do likewise.

In short, Spirit empowered good deeds by believers are excellent, attractive, praiseworthy and profitable, having a beneficial impact not only for believers but having an impact on all mankind (see Jesus' exhortation below).

Wiersbe affirms this truth, writing that

“The best way a local church has to witness to the lost is through the sacrificial service of its members.” (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Jesus said it best...

"Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven." (see note Matthew 5:16)

Spurgeon has the following message related to be careful to engage in good deeds (maintain good works)...

 WHAT WE WISH TO DO. “Be careful to maintain good works.”

This precept is full in its meaning. What are good works? The term is greatly inclusive. Of course we number in the list works of charity, works of kindness and benevolence, works of piety, reverence, and holiness. Such works as comply with the two tables of command are good works. Works of obedience are good works. What you do because God bids you do it, is a good work. Works of love to Jesus, done out of a desire for His glory, these are good works. The common actions of everyday life, when they are well done, with a view not to merit, but one of gratitude — these are good  works. “Be careful to maintain good works” of every sort and kind.

This precept is special in its direction. To the sinner, that he may be saved, we say not a word concerning good works, except to remind him that he has none of them. To the believer who is saved, we say ten thousand words concerning good works, beseeching him to bring forth much fruit, that so he may be Christ’s disciple. For living works you must have a living faith, and for loving works you must have a loving faith. When we know and trust God, then with holy intelligence and sacred confidence we work His pleasure.

This precept is weighty in importance, for it is prefaced thus: “This is a faithful saying.” This is one among four great matters thus described. It is not trivial, it is not a temporary precept which belongs to an extinct race and a past age. “This is a faithful saying” — a true Christian proverb, “that they which have believed in God might be careful to maintain good works.” Let the ungodly never say that we who believe in free grace think lightly of a holy life.

I am afraid that this precept of being careful to maintain good works is neglected in practice, or else the apostle would not have said to Titus, “These things I will that thou affirm constantly.” There are still persons in our Churches who need to have the ten commandments read to them every Sabbath day. It is not a bad plan to put up the ten commandments near the communion table where they can be clearly seen. Some people need to see them; though I am afraid, when they come in their way, they wink hard at some of the commands, and go away and forget that they have seen them.

Common morality is neglected by some who call themselves Christians.