Well, then we get to this third section as we've broken it up into three different stages, really.
We get to this third section in verses 7 through 10, and Paul is shifting away from age groups or life stages that he's covered earlier in the chapter.
And he deals with two unique categories of people in the church.
The first category of people in the church is the church leaders.
They are represented by Titus, but of course, by extension, this would be the elders that Titus is to be appointing in these churches as well.
We find them addressed in verses 7 and 8.
And then the second category of people we find are Christian slaves in the church.
We see this in verses 9 and 10.
Through the years, our English translations have tried to soften this word.
It says bond servants probably in the translation that you're reading, or maybe it says servants.
It's really, it's the word doulos.
It's a slave.
And it's speaking directly to people who are enslaved in Crete.
And Paul's saying that the gospel has something to say to them.
That it not only has something to say to them in regards to their salvation,
it actually has something to say to them in regards to their godliness as well.
So it's unique that Paul addresses these two different groups.
And why is it that that should be important to us today?
Most of us are not church leaders.
None of us are enslaved people either.
So how are we actually supposed to understand this?
Why does it matter?
Well, the instruction for church leaders teach us that
every Christian is responsible for following a pattern of godliness.
That's the purpose of the leaders.
They set a pattern that Christians must follow.
As they follow Christ, others will follow their example and follow Christ as well.
So does the things that Paul is saying to Titus matter to each and every one of us?
Of course they do.
Because it's not instruction that's specifically for Titus.
It's to be in Titus, but it's also supposed to be true of everyone else as well.
The instructions for the slaves teach us that gospel conduct transcends even the most devastating
circumstances of our lives.
And we're going to dig into that a little bit more in a few moments.
Now we need to see the form of structure that Paul gives to both categories.
He really structures his teaching the same way between the two groups.
He commands specific actions.
Those are indicated by imperative verbs.
You can see it in verse 7.
Show yourself, he says.
And then you see it again in verse 9.
Be submissive.
Those are imperative commands.
But then those actions, those imperatives are further explained by the intended result that
they have.
Here is the thing that you should do, and here is why you should do it.
And that is indicated, of course, by the so that clauses.
So that an opponent may be put to shame.
So that we may adorn in everything the gospel and the doctrine of God our Savior.
And so that's the form.
And I think it would be helpful for us to acknowledge and recognize that form as we work through this
text together this morning, okay?
First, let's look at church leaders.
Church leaders.
Look with me again at verse 7.
Paul says, show yourself.
He's speaking directly to Titus again now.
Show yourself, Titus, in all respects to be a model of good works.
Well, there's two specific commands given to Titus here.
He is to display good works.
Titus, and he is to teach the gospel in a manner that cannot be condemned.
Those are the actions.
But before we get into that, I want to take just a few moments to focus in on this one
word that Paul uses, that Titus is to be a model.
A model.
That's not complicated, and I don't mean to treat you as if you can't understand basic
things.
But I do think this is helpful, at least for me, and maybe it will be helpful for you.
The Greek that's underlying this particular word for model, this noun, is a term that refers
to the impression of a die, like a stamping die.
We could go to most of our kitchens today, and probably your wife has somewhere in the
kitchen a baking mold.
Maybe it's a mold for a bundt cake.
Maybe it's a mold for muffins or something like that.
Julie and the girls have some of these in our kitchen at home.
And what is the purpose of it?
You make your batter, whatever it is that you're going to mix, and you pour it into the
mold so that after it's finished baking, the finished product, the muffin or the cupcake
or whatever it is, the cookie, it looks exactly like the mold in which it's been poured into.
We would think the same thing when we take our kids to the beach, and our kids like sand
toys, and they'll want to build a sand castle at some point.
So they have toys that are molded.
They set a pattern, and they can take that wet sand, and they can push it down into those
toys so that when they dump the sand out, it takes the form and the pattern of the bucket
or the other tools that they're using.
That's the idea that Paul is getting across here to Titus.
Titus, and by extension, the elders that he was to appoint, was to be a mold into which
others could be poured and therefore bear a likeness to him.
Like the apostle himself, Titus was to so follow the pattern set by Jesus Christ that the people
following him would also bear the image of Christ in the way that they lived and ministered.
Now that's important for us to understand here, because if we don't acknowledge that this
instruction is meant to be followed by everyone, then we're going to ignore it.
We're going to completely miss the point.
Titus, be a model, be a pattern for good works that the people in Crete will follow.
Titus, be a model for teaching the gospel in a way that cannot be condemned so that the
people in the churches will also teach the gospel in a manner that cannot be condemned.
In other words, the things Paul wrote must be true of Titus because they should be true
of every Christian.
Do you see that?
They must be true of Titus.
They must be true of the elders.
They must be true of the leaders at Lakeside Bible Church because they should be true of
every other believer.
And whatever pattern the leadership is going to set in the church, whatever pattern the
leadership was going to set in the church here or then is what the church is ultimately
going to become.
And so Paul says, model good works and faithful teaching.
Now let's consider those actions themselves.
First, he says, show yourself in all respects to be a model of good works.
We talk about good works a lot in Christianity, but it's generally used as a general term that
doesn't often get helpfully defined.
So I want to define it.
What do we actually mean by good works?
What does Paul mean by good works?
At the very least, it refers to righteousness.
Righteousness in particular set in contrast to the sinful behaviors and ideas of the non-believing
culture.
And we see this happening a lot in the book of Titus.
In chapter one, Paul deals with the false teachers.
He deals with the cultural ideas and the cultural sins of the people in Crete.
And he says that the Christians here need to be standing in contrast to that.
At the very least, good works refers to that.
It is fundamentally holiness that by God's grace sets a believer apart from the world in
which they live.
Allah was teaching the kids about this on Thursday night in the adventure club class about they
were defining holiness and they were talking about sanctification.
And there's this dynamic of holiness that I think is so important for us to understand.
Yes, it means set apart, but think in the Old Testament for just a moment.
As God commanded Moses in all the things related to the tabernacle and eventually the temple,
but the tabernacle and all the instruments.
Remember he said they were to be made holy to the Lord.
What does that actually mean?
That the instruments in there, the altar, all the things that were being used,
they were devoted specifically for the glory and the purposes that God had given them.
So it wouldn't be right for Ashlyn if she lived amongst the children of Israel in those days.
It wouldn't have been right for her to decide she wanted to make a cake.
And so she just kind of runs into the tabernacle there and grabs one of the basins that they have
to mix or batter together because all of hers were dirty.
That would be unholy.
Because those things have been devoted to God.
Now that's the idea of holiness when it comes to God setting apart his people in holiness.
He has set them apart, St. Clair Ferguson says, to be devoted to God.
That everything about our lives is set apart by God to be devoted to his purposes and to his glory.
And when we talk about good works in the Bible, fundamentally it is referring to holiness,
this devotion to God whereby God sets his people apart from the world in which they live.
But it's not just that.
There's something more to it.
The biblical idea of good works is more than just resisting temptation and being orthodox in faith.
It also includes positive cultural engagement that is clearly evident to the watching world.
Consider Jesus' words on the Sermon on the Mount in Matthew chapter 5.
Jesus says,
He says,
It's being set apart.
It's devoted to God.
It's resisting sin.
And it's devoting ourselves to orthodoxy in belief.
But it's more than that.
It's living in such a way that other people can actually witness the good works.
They can witness the positive outcomes of the life as we are transformed by the power of Christ.
Think about this in terms of first and second century Christians that we're reading about here in Titus.
The fruit of Christian works was abundantly evident in the centuries following this.
Colin Hansen wrote that early Christianity was not only offensive to Jews and to Romans, but it was also attractive.
And here's what he meant.
He wrote,
Christians opposed abortion and infanticide by adopting children.
They didn't retaliate, but instead forgave.
They cared for the poor and marginalized.
Their strict sexual ethic protected and empowered women and children.
Christian churches brought together hostile nations and ethnic groups.
Jesus broke apart the connection between religion and ethnicity when he revealed a God for every tribe and tongue and language.
Allegiance to Jesus trumped geography, nationality, and ethnicity in the church.
And it wasn't that all of these things were producing salvation in these Christians.
No, this was the overflow of the gospel at work in their life.
In the second and third centuries in the city of Rome, Rome was devastated by two different plagues.
The second plague in the third century or second century, excuse me.
No, this was the third century.
It had a mortality rate of 5,000 people a day at one point.
That's 35,000 people a week in a city that did not exceed in population, one million.
They didn't know how to cure the plagues that were coming upon them, whatever they might have been at that particular moment.
But the people eventually discovered that it was spread by contact.
So what inevitably happened is people began to flee the city of Rome.
Family members were leaving their family and their children to die in the city.
Doctors, the people who had whatever knowledge was possible to try to help overcome this, also left the city.
But not the Christians, says Tim Keller.
The Christians stayed in the cities.
Not only did they care for their own sick, but they had dynamic nursing services to others.
They went out and brought in.
They cared for all sorts of the pagan sick.
And as a result, many of them died.
You say, well, wasn't that such a waste?
These Christians could have gone out and they could have gone around to other places around the world, perhaps sharing the gospel with others.
But because they decided to stay, they lost their lives.
And what good was that?
It was actually tremendous good.
Because the people that they were helping were also hearing this gospel of Jesus.
People were being converted to Christ.
And as a result of their commitment to good works in that time, we see the progression of the gospel flourishing and beginning to flourish in the city of Rome in the time thereafter.
And here's what I mean by all of that.
We must preach the gospel.
But a gospel that doesn't affect the way that we live in regards to the way we view humanity and the way that we help others is not a true gospel.
Christians sacrifice their wealth to feed the hungry and clothe the naked.
Using a parable, Jesus said that in the final judgment, Christians will be commended because he says,
For I was hungry and you gave me food.
I was thirsty and you gave me drink.
I was a stranger and you welcomed me.
I was naked and you clothed me.
I was sick and you visited me.
I was in prison and you came to me.
Christians sacrifice their time to care for the widow and orphan.
James chapter 1 says,
Religion that is pure and undefiled before God the Father is this,
to visit orphans and widows in their affliction and to keep oneself unstained from the world.
Christians give their voice to defend the oppressed and afflicted.
Isaiah chapter 1.
Learn to do good.
Seek justice.
Correct oppression.
Bring justice to the fatherless.
Plead the widow's cause.
Of course, these works do not earn salvation,
but they reveal the radical transformation that's brought about as a result of salvation.
They declare the gospel of Jesus in a way that can be seen rather than only heard.
Martin Luther said,
Because the heathen cannot see our faith,
they ought to see our works,
then hear our doctrine,
and then be converted.
And we have this tendency sometimes,
there's ditches on both sides of the road here.
We have this tendency on one end of cultural accommodation,
where we come into the world and we end up losing the gospel
because all we care about is positive cultural engagement,
but we never actually bring the name of Christ.
We never actually bring the gospel of Christ.
What we ultimately end up doing in that situation
is we accommodate ourselves to the culture.
Intending to help them,
we become like them.
On the other side of this is cultural isolation,
where we determine that the world is too sinful for us
and it is too far gone for us,
so I'm just going to isolate myself from it.
And I'm not going to be involved in any way with the culture that's around me.
I'm going to keep my faith to myself and to my Christian community.
And then the world never actually sees our good works.
And they never hear our gospel message.
And somewhere in the mix of that is the impossible.
And it's the impossible that Jesus calls us to
when he tells his disciples,
I am sending you into the world,
but I don't want you to be of the world.
So Jesus takes away the option of cultural isolation.
He says, you must be in the world.
And then he removes the option of cultural accommodation.
And he says, while you're in the world,
you need to look very different from that world around you.
And it's a battle for us.
It's a constant tug of war.
What do we do?
Who are we supposed to see?
How are we to be involved?
And at the end of it is good works.
Informed by the gospel.
Founded on the gospel.
But has compassion and mercy for others.
So that the faithful Christian life is marked by works of mercy
and compassion and unity.
Because Jesus' life was marked by such radical love.
Mark chapter 10.
For even the Son of Man came not to be served,
but to serve.
And how did he do that?
By giving his life a ransom for many.
Well, how do we follow that pattern?
You can't give your life a ransom for anyone.
You can give your wealth to feed the hungry
and to clothe the naked.
You can give your time to care for the orphan and the widow.
You can give your voice and your vote
to help the afflicted and the oppressed.
Well, he's not only to be a model of good works,
he's to be a model of gospel teaching.
Look again at verse 7.
Show yourself in all respects to be a model of good works.
And in your teaching,
show integrity, dignity, and sound speech
that cannot be condemned.
So in the case of these verses,
Paul is primarily concerned with Titus' manner of teaching,
more so than he is the content of his teaching.
Now, that's not to say that the content doesn't matter.
Of course, it does.
We've covered that extensively already in this book.
But in this verse,
he's concerned with the way that Titus teaches.
He was to put the gospel on display in his teaching
through teaching it with integrity and dignity and sound speech.
Integrity speaks to motives.
The false teachers in Crete wanted to be the social influencers of the first century.
They wanted to build their own brands,
and they wanted to build their own wealth.
We saw that in chapter 1.
Titus wasn't to do that.
Titus and the elders in the churches, on the other hand,
were to preach the gospel with pure motives
for the glory of God and for the good of his people.
Dignity refers to Titus' manner,
his persona.
He was to present the gospel in a way that was worthy of respect,
is what dignity means.
Sound speech certainly includes the right message,
but it also involves the gracious and winsome words
of speaking grace and persuading others
to believe the truth of the gospel.
He was to boldly declare the gospel with a spirit
that could not be condemned.
Of course, Colossians 4 helps us with this.
Walk in wisdom toward others, Paul writes,
making the best use of the time.
Walk in wisdom toward outsiders, that is, toward unbelievers.
Let your speech be always gracious,
seasoned with salt.
That means useful,
so that you may know how you ought to answer each person.
He tells Titus here,
as you preach the gospel,
do it with integrity and dignity and sound speech.
Be gracious in the way you preach the gospel.
Be salty in the way you preach the gospel.
Not as a curmudgeon,
not as we mean salty in that sense,
but salty in the fact that you're actually useful.
That people can get beyond the way of your teaching
to actually hear the message that you're proclaiming to them.
And what's the intended result of all this?
There's the model of good works,
there's the model of gospel teaching,
and then in verse 8 we see the intended result.
So that an opponent may be put to shame,
having nothing evil to say about us.
What's the result here?
Silencing gospel opponents.
Put to shame here as passive.
Meaning our works and our words should shame our enemies
rather than fuel the fires of their indignation towards us.
Do you see the difference in that?
That the way that we live,
even if they hate our message,
and they hate our purpose,
and they hate everything that we're doing,
that the way that we live,
and the way that we speak,
and the way that we preach,
does not fuel the fire of their condemnation,
but it actually puts them to shame
because they cannot justifiably condemn us.
That their condemnation clearly comes
as a result of their hatred for Christ and his gospel,
not a hatred for the sins of our own lives
in the way that we treat everyone else.
It's an important dynamic here.
Notice that this doesn't guarantee their conversion.
That's not the object here.
Not at least in this verse.
It doesn't guarantee their conversion.
It prevents them from having a justifiable reason
to speak evil of Christians
and therefore speak evil of the gospel
because that's exactly what happens.
You read news articles
or maybe you listen to podcasts or whatever it is.
If you're immersed in any kind of Christian cultural information,
then you're going to find every time,
every time someone is going through these deconstruction phases
in their faith as it's come to be called,
it almost inevitably starts with the sin of another Christian.
And rather than looking to the person of Christ
and the truth of what Christians should be in Christ,
they take their eyes off of Christ
and they look at all of these sinful men
and they see the pattern of these sinful men
and what they ultimately do is renounce the gospel
instead of just renouncing the men.
And Paul's telling Titus here,
live in such a way that that cannot be said of you.
That anyone who's rejecting the gospel
must reject it on the sole basis of their hatred for the gospel,
not because you've communicated it
in such an unpalatable way that they hate you.
The Bible guarantees that the world will hate us,
but you don't have to invite that hate.
It guarantees that they'll persecute us.
That doesn't mean that your persona on social media
needs to agitate them so that they will persecute you.
That's foolish.
It doesn't glorify God.
It actually condemns the gospel.
If the world must hate us,
let it be for the truth that we proclaim,
not for the way that we communicate that truth.
If they must despise us,
let it be for the gospel consistency of our lives
that brings conviction to their own
rather than the religious hypocrisy
that has become part and parcel
of those who name the name of Christ.
Well, that's for church leaders.
Secondly, he deals with Christian slaves.
Christian slaves.
Verse nine,
bond servants or slaves are to be submissive
to their own masters in everything.
They are to be well-pleasing,
not argumentative,
not pilfering,
but showing all good faith
so that in everything they may adorn
the doctrine of God,
our Savior.
Now, before we jump into Paul's instructions here
for enslaved people,
let's bring some clarifying understanding,
perhaps,
of the New Testament's view
and understanding of slavery.
Because we can't get beyond the fact
that the New Testament addresses slaves
in their enslaved condition
many, many times in the New Testament.
The apostles do this.
But it doesn't always have in view
the kind of chattel slavery
that we think of in terms of American history
and American slavery.
The Christian ethic
represented in the New Testament
always rejects kidnapping.
It rejects enslaving.
It rejects dehumanizing people
so much so
that in American history,
the enslavers,
when they would give these slaves,
American slaves,
a Bible,
there's portions of the Bible
they would actually remove
because they were afraid
that the slaves
are going to read the Bible
and think that God
was against slavery
in the way that they were dealing with it.
That's how plain the Bible
is actually about this.
We need to understand that.
Slavery and the ongoing remnants
of social prejudice
and racial prejudice
that it has produced in our nation
are egregious sins.
They need to be lamented
and repented of,
not defended in any way.
And the Bible doesn't do that.
The Bible doesn't give us grounds
for defending it.
But it is true
that the culture of the New Testament,
while including this kind of
egregious slavery,
was actually much broader than that.
It was a culture of slavery
that involved apprenticeship.
It involved indentured relationships,
domestic workers,
government officials.
If you wanted to become
a Roman citizen as an adult,
you could be adopted
by a Roman family
and that would be your pathway
to citizenship.
There were economical arrangements
where slaves would
volitionally choose slavery
in order to get ahead
in some kind of way in their life,
whether it was economically
or whether it was through
social status.
And there were term limits
set on that
and there were things
that they went through
that they thought,
the slave themselves thought,
was actually putting them forward
in society.
And I don't mean to paint
a rosy picture of slavery here
because that's not at all
what it was.
Even those who entered slavery
volitionally
were subjected to harsh practices.
They were dehumanized
by their masters.
They were often mistreated
by their masters.
But it wasn't always
the dynamic that we think of
or at least the culture of it
wasn't always the dynamic
that we think of today.
Which is why the New Testament,
while condemning the things
related to slavery,
did not often hit head on
the issue of slavery.
Rather, the New Testament
speaks directly to enslavers
and to the slaves.
Why?
Because the gospel is for them
and the gospel has something
to say to them
in their current condition.
And when we think about that
in the terms of the New Testament,
that's what's happening
and that's what we need
to understand.
So what is it that Paul's saying here?
He's not condoning slavery.
Neither is he promoting it.
He's just acknowledging
that it's a reality in Crete
and he wants to say something
to the Christians
who are caught up
in that particular structure
of their culture.
And he says
that they need to be submissive
in everything.
That's verse 9.
Slaves are to be submissive
to their own masters
in everything.
And of course,
that submission
has clear limitations.
The Bible
never commands someone
to obey man
in a way that would
sin against God.
And of course,
that is not Paul's intention
here either.
The sense here
is that they are to
willingly submit themselves
to their masters,
Christian or not,
insofar as their duties
do not violate
the Word of God.
Which is further revealed
when Paul says
how he intends
for them to obey,
which is listed for us here.
He gives two positives
and then two negatives.
The first thing he says
is they are to be
well-pleasing.
This is how they're
going to submit.
This is how they're
going to display
this submission.
They're going to be
well-pleasing,
which simply means
that they are to serve
and behave in a way
that is pleasing
to their authorities.
That it is to be done
genuinely
with the aim
of glorifying God
with their behavior.
Let me just read
Colossians chapter 3
so it gives
some more clarity
to this.
Slaves obey in everything
those who are
your earthly masters,
not by way of eye service.
In other words,
not just when they're looking,
not as people-pleasers,
just putting on a front,
but he says,
with sincerity of heart,
fearing the Lord.
Whatever you do,
work heartily
as for the Lord
and not for men,
knowing that from the Lord
you will receive
the inheritance
of your reward.
You are serving
the Lord Christ.
That's what he means
by well-pleasing,
that they're not
to put on a show,
that they're not
to only do
what they're supposed
to do when their
authorities are looking on,
but they're to look
at their condition
as a way to glorify
the Lord even in their work.
He says,
they're not to be argumentative.
This refers to that
kind of contrarian attitude
that pushes against authority
no matter what.
This is what we do
when we're teenagers.
We so hate authority
that it doesn't matter
if the instruction is good
and even helpful,
we're going to push against it
just because we hate
the authority
that's put in our lives.
Of course,
that's not limited
to teenagers.
I'm 36 years old almost
and I still do that often.
That's what he's saying.
He said,
don't have a contrarian attitude
where you just constantly
push against
no matter what.
He says,
not pilfering,
that's just thievery.
Don't steal from them.
Don't misuse the privileges
that may be gained
from your work.
He says,
showing all good faith,
faithful to the Lord,
faithful to their work
and the things that they do.
That's the action.
What's the intended result?
Verse 10.
So that in everything
they may adorn the doctrine
of God our Savior.
So what's the point
of all of that?
Christian slaves
were to submit
in everything
so that they might glorify God
in everything.
And he uses this word adorn.
And I love this word.
There was a culture
of adornment.
You can actually look this up.
That's what it was called,
a culture of adornment
in ancient Greek
and Roman societies
where it's very similar
to our own,
where statements were made
by the way that people dressed
or the way that they
accessorized their bodies.
We do the same thing.
They did it really
to an extreme.
1 Timothy and 1 Peter
both deal with this
in terms of living
in such a way
that our adornment
is modest,
pleasing to the Lord,
looking to show our faith
rather than to show
our social status
or our wealth
or whatever it is
that we may be trying
to prove in the way
that we carry ourselves.
Here, Paul says
that when slaves
behave in this way,
these four categories,
that they wear
the gospel of Jesus.
It's like putting on a coat.
They put on the gospel
of Jesus,
putting it on display
for everyone to see.
It's a transcendent gospel
that we have.
It transcends
every circumstance
that you may find yourself.
And that's proven further
in the very next verse.
We'll get there next,
or two weeks from now,
but look at verse number 11.
Look what the very next sentence
is that Paul writes
in this letter.
He says,
do this so that you can
in everything
adorn the doctrine
of God our Savior
for the grace of God
has appeared,
bringing salvation
for what people?
all people.
It's a transcendent gospel.
What did this mean
for these people?
This meant that
the gospel of Jesus
extended to those
in society
whom their culture
considered worthless
and servile.
When the world
had looked at these slaves
and said,
you're not even worth
being counted
as a human being,
the gospel says,
no,
you're valuable.
You have worth
if not to the people
in your life,
to the God
who has created you.
It also meant
that a believing slave
could understand
that the gospel of Jesus
extended to the very people
who were abusing them,
to the very people
who were ruling over them,
sometimes ruthlessly.
And here's the point.
You may not look like much
to the world,
but to Jesus,
you're wanted
as much as anyone else.
Your sin may be so egregious
that you would be
utterly embarrassed
if the people in this room
knew what you had done
and knew what you maybe
are doing
and knew what the condition
of your heart
and the condition
of your mind is.
But to Jesus,
you're never beyond mercy
and forgiveness
and eternal life.
Jesus loves you.
It is never wrong
when we say
Jesus loves you.
The very fact
that you have life
proves it.
Because the holiness
of God dictates
that at the moment
that we fall short
of his glory,
he is worthy
and he is justified
to take our lives immediately,
but that's not what he does.
He gives us life
and he gives us pleasures
and he gives us provisions
and he loves us to the end,
but here's the best part.
It's not seen anywhere greater
than on the cross.
And we know the verse well.
For God so loved the world
that he gave his only son
that whoever will believe,
whoever will believe,
will have eternal life
and find forgiveness.
That's not because God hates you.
That's because God loves you
and Jesus calls you
into this love
when he says,
come to me,
all who are weak
and heavy laden
and I will give you rest.
When he says,
come to me
and I will never cast you out.
This transcendent gospel
for these slaves meant
that they weren't so low
despite what everybody else says
that Jesus couldn't send his love,
that Jesus didn't extend his love
and that Jesus didn't care either.
It's a gospel
they could relish in,
a true gospel,
but it's a gospel
that they could turn around
and display
to their unbelieving masters
because that gospel extends
to the egregious sinners
that was true
of their earthly masters.
And they could say,
Jesus loves you
as much as he loves me.
And if you believe him,
he'll save you
like he saved me.
And the result of that
will be transforming your life
and transforming your thoughts.
You'll receive forgiveness
and eternal life.
This is a wonderful gospel.
It's a wonderful gospel.
And it speaks to everyone
no matter what their circumstance is,
no matter what the extent
of their sin is.
It speaks to you.
It is for you.
And Christ invites you
into this love.
He invites you to receive it
by faith
in what he has done for you
on the cross
and what he has provided
for you
in his resurrection.
There might be some room
for us to apply these verses.
In fact,
I've been tempted all week
in regards to these last two verses
to apply this to our work
and our jobs.
But that's not the point.
That's not the point
of what Paul's doing here.
The point is that
gospel transformation
and conduct
transcends every circumstance
of life.
No amount of hardship
or hurt
or failure
is an excuse
for not living
a godly life
if you're a believer.
No circumstance.
We look at some people
and we say,
you know what?
They've been through so much.
They have every right
to be mad at God
or to doubt him.
That's not true.
We never have a right
for that.
We look at people
and the circumstances
of some of these
Christians in creed
and their slavery,
whatever their situation
may have been
in regards to that
and we would say,
you know what?
Who cares?
Let them rebel.
Look at the condition
of their life.
Paul says,
no, the gospel
says different than that.
There's never an excuse
for us
to abandon
in godly behavior.
Our hardships
actually do the opposite.
Our hardships
provide a backdrop
against which
the gospel
shines the brightest.
That's the point here.
Like a jeweler,
I remember in the days,
it's probably been
about 15 years now
since I've looked
for jewelry for Julie
and I remember
looking for engagement rings
and she told me
what she liked
and I went to Jared's
and they pulled out
because I have to get it
from there
and they pull out
the thing.
You know, guys,
you know how they do it.
They pull out the thing
and they put all
of the really expensive
rocks on the black felt.
You know what I'm talking about?
They don't set it
on the glass
because you won't
see it well
on the glass.
They won't put it
on a white backdrop
or a gray backdrop.
No, they got these black ones
that's just as black
as can be
and they stick them in there
and then they take
these lights.
They're not fluorescent lights.
They're these spotlights
and they shine them
directly on this rock
so that when your girlfriend
sees these rocks,
Brian,
when your girlfriend
sees these rocks
and she's like,
sorry, Brian,
she sees these rocks
and she's like,
wow,
it's so beautiful.
Look how glorious it is.
That's what Paul's saying here.
The hardships of our lives
are like that black felt.
Sometimes the circumstances
of our life we feel
are unfair
and from a human perspective
they very much are.
Maybe it's struggles
with your work
or maybe with your family
or maybe it's a financial issue
you're facing.
There's some kind of suffering,
some kind of trial,
some kind of hardship
and it doesn't look like
you're going to get out of it
anytime soon.
And the gospel says,
no,
it's okay
because the lights
are shining
on the gospel
in your life right now
and if you will live
according to the gospel
and you will live
this gospel life,
it will shine so brilliantly
that God will use it
so that when the world
looks on at your works
and at your teaching
and at your faithfulness,
they'll say,
wow,
it's beautiful.
That's beautiful.
Not the person,
but whatever it is
that has done this
in their life,
I want to know more
about that thing.
That's a beautiful thing.
And what is that thing?
It's the gospel of Jesus.
It's no other thing.
It's the gospel.
And we spent a lot of time
these last three weeks
thinking about
what it means
to live out
this gospel life,
gospel behavior.
And conduct befitting
the gospel applies
to every age
and circumstance.
We've discovered that.
And it's always
for the glory of God
and His word.
But I must say it again,
we have to recognize
that our efforts
in this godliness
are not a means
of earning God's favor.
You can never
earn God's favor
because your righteousness
will never be
righteous enough.
Instead,
this behavior
is the overflow
of a heart
that by faith
has come to realize
that through Christ,
we already have
God's favor.
And when a person
trusts Jesus alone
as Lord and Savior,
the Holy Spirit comes
and He changes
their affections
so that they obey
in response
to God's salvation
rather than
at a means
of gaining
salvation.
And now their desire
to obey
boils down to
three statements
in this text.
Verse 5,
Do these things
so that you will avoid
reviling the word of God,
rejecting the word of God,
condemning the word of God.
Verse 8,
so that you would put
opponents to shame,
not to gain some type
of social high ground,
but to not give a reason
for the gospel
to be condemned.
That the opponents
of the gospel
would be put to shame.
And then thirdly,
that you would adorn
the doctrine of God
our Savior
in every circumstance
of your life.
That's what
this godliness does.
That's what
the true Christian desires.
And the question is,
are you living your life
with those desires in mind?
When you wake up
in the morning,
in some way,
is your life patterned
in such a way
you're so in tune
with the truth of God
that you think,
I don't want to revile
God's word today.
I want to put
the opponents
of the gospel
to shame
in the way that I live.
And I want to adorn
the doctrine of God
no matter how terrible
my day is today.
I want to please the Lord.
not because I'm afraid
of Him,
but because I love Him.
Do you care
if your belief
and behavior
rejects the Bible?
We talked about earlier.
Are you more prone
to say,
I see what that says,
but I just feel like
that's reviling the word.
Are you eager
to live
so that the gospel message
is held
above reproach
before your enemies?
Is your life
adorned by the truth
of God
and for your love
for Him?
And if the answer
to any of those questions
is no,
then you have
some serious,
serious spiritual
deficiencies
that need to be addressed.
Because one of two things
is true.
Either you've never
had the new birth,
you've never been
born again,
so that the Holy Spirit
has actually changed
your affections
and your desire now
is to please the Lord
with your life.
Either that's the case
or you just don't
faithfully walk
with Christ
through prayer
and the word.
Listen,
even as a believer,
if you're not serious
about walking with God,
your life will never
reflect the gospel
the way that it should.
God begins
this work in us,
but we must pursue
that work as well.
That begins
with the word
and it begins
with prayer.