<\/p>\n
(Previously appeared in The Southern Baptist Theological Journal,<\/em> 7.3 (Fall 2003): 18-30.)<\/span><\/p>\n \u00a0<\/span><\/p>\n Each year as I teach New Testament Survey here at Union University I have my students list the books of the New Testament and answer a few basic questions: Which books do you think you know a lot about?\u00a0 Which books do you think you know little or nothing about? Why do you think you know more about some books than others?\u00a0 Titus never fares well in this basic survey.\u00a0 While this might be expected in some ways, two student responses from this most recent term are especially revealing. One student said she had more exposure to certain books because they have \u201cmore value and application than others do.\u201d\u00a0 Titus was singled out as an example of one with less value and application.\u00a0 Another student wrote:<\/span><\/p>\n I am unfamiliar with the teachings of Titus and Philemon, possibly due to their short length and lack of profoundly deep insight. (They have insight, just not profound- I\u2019m not degrading any books of the Bible!)<\/span><\/p>\n Aside from the faux pas<\/i> of turning in such statements to a professor who has spent several years of his life studying such \u201cless than profound\u201d books (which made for a good laugh in class) and the problematic view of scripture implied, these statements illustrate the basic lack of awareness of the message of this powerful little letter.\u00a0 Indeed, this lack of awareness is not limited to the church, but I have often encountered it in the halls of academia as well (e.g. those who think of it as only addressing pastors).[2]<\/span><\/span><\/a>\u00a0 Yet, this has not always been the view of this letter.\u00a0 Martin Luther, who was willing to criticize some biblical books (e.g. James), wrote concerning the letter to Titus: “This is a short epistle, but a model of Christian doctrine, in which is comprehended in a masterful way all that is necessary for a Christian to know and to live.”[3]<\/span><\/span><\/a>\u00a0 This is a striking commendation for an oft neglected epistle- a masterful summary of \u201call<\/i> that is necessary for a Christian to know and to live\u201d!\u00a0 I believe Luther is right.\u00a0 He is, once again, a more sure guide than our contemporaries, for this letter summarizes the essence of the Christian life, particularly with a view to what the Christian community, the church, is to do.\u00a0 Indeed, I believe the letter to Titus is a tract for our times, and the church today bears the marks of having neglected its message.[4]<\/span><\/span><\/a><\/span><\/p>\n \u00a0<\/span><\/p>\n The letter to Titus is a discourse on church health.\u00a0 Paul and Titus have completed a successful mission on the island of Crete, and Titus has been left behind to complete the work of establishing the new believers in well functioning churches (1:5).\u00a0 Paul writes to urge Titus on in his mission and lays out the key issues which need to be addressed in order for these new churches to be healthy and vibrant.\u00a0 In a day when there is much discussion about church growth and church health, a letter in which Paul directly addresses these issues is certainly timely.\u00a0 What is it that will make a church thrive?\u00a0 What are the key issues of concern in Paul\u2019s mind when seeking to establish new churches?\u00a0 The letter to Titus answers these questions.<\/span><\/p>\n \u00a0<\/span><\/p>\n Before turning directly to the key issues of the letter, one other element of the letter\u2019s setting needs to be noted.\u00a0 These fledgling churches were located on the island of Crete, a place proverbial in the ancient world for its moral decadence.\u00a0 Polybius, the ancient historian, wrote that it was almost \u201cimpossible to find \u2026 personal conduct more treacherous or public policy more unjust than in Crete\u201d (Histories<\/i> 6.47 [Paton, LCL]). Polybius also states, \u201cSo much in fact do sordid love of gain and lust for wealth prevail among them that the Cretans are the only people in the world in whose eyes no gain is disgraceful\u201d (Histories<\/i> 6.46 [Paton, LCL]).\u00a0 Cicero also comments, \u201cMoral principles are so divergent that the Cretans \u2026 consider highway robbery honorable\u201d (De Republica<\/i> 3.9.15 [Keyes, LCL]).\u00a0 While these quotes come from a time prior to Paul\u2019s ministry, they aptly describe the general view of Crete in the ancient world.\u00a0 The letter to Titus, addresses the challenges of establishing churches in a particularly hostile environment.[5]<\/span><\/span><\/a>\u00a0 The fact that these fledgling churches exist within a largely immoral society, only makes it more relevant to our setting which is increasingly similar to the Cretan situation.<\/span><\/p>\n \u00a0<\/span><\/p>\n What then are the key issues needing to be addressed in order to assure the health of these new churches assailed by an immoral milieu?\u00a0 The answer can be found in an analysis of the structure of the letter.\u00a0 I have elsewhere argued in more detail for the following structure of Titus:[6]<\/span><\/span><\/a><\/span><\/p>\n 1:5-9- Body Opening- <\/span><\/p>\n The need for elders to a) exhort in sound doctrine and b) refute opponents.<\/span><\/p>\n \u00a0<\/span><\/p>\n (b)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1:10-16- The problem of opponents<\/span><\/p>\n (a)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2:1-3:8- Sound doctrine which necessarily includes lifestyles<\/span><\/p>\n 2:1-10- Lifestyles which correspond to sound doctrine<\/span><\/p>\n 2:11-14- Doctrinal basis<\/span><\/p>\n 2:15- Summary exhortation<\/span><\/p>\n 3:1-2- Lifestyles which correspond to sound doctrine<\/span><\/p>\n 3:3-8a- Doctrinal basis<\/span><\/p>\n 3:8b-d- Summary exhortation<\/span><\/p>\n (b\u2019)\u00a0\u00a0\u00a0\u00a0\u00a0 3:9-11- The problem of opponents<\/span><\/p>\n \u00a0<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3:12-14- Body Closing-<\/span><\/p>\n Closing- 3:15<\/span><\/p>\n \u00a0<\/span><\/p>\n \u00a0<\/span><\/p>\n If this proposed structure holds, the letter to Titus is a carefully crafted, cohesive document (contrary to the older prevailing view).[7]<\/span><\/span><\/a>\u00a0 The structure seeks to demonstrate how the pieces of the letter fit together in the flow of thought. After the reminder of the need to finish what was left undone in the planting of these churches, Paul first mentions the need for elders (1:5-9).\u00a0 The discussion of elders closes with the mention of the need for exhortation in sound doctrine and refutation of error.\u00a0 This introduces what follows.\u00a0 1:10-16 and 3:9-11 discuss the problem of false teaching (bracketing the rest of the letter body).\u00a0 Within these brackets, there are two parallel sections, both of which begin with a description of appropriate living (2:1-10; 3:1-2) and then ground this lifestyle in an exposition of the gospel (2:11-15; 3:3-8).\u00a0 Thus, there are four key issues discussed here and urged upon Titus (and the Cretan believers) as important for the health of the church.\u00a0 They are: the establishment of proper leadership (1:5-9), recognition of and proper handling of error (1:10-16), gospel-appropriate living (2:1-10; 3:1-2), and a clear understanding of the gospel itself (2:11-14; 3:3-8).[8]<\/span><\/span><\/a>\u00a0 These could be summarized as proper leadership, proper discipline, proper living, and proper doctrine.<\/span><\/p>\n \u00a0<\/span><\/p>\n Establish Proper Leadership (1:5-9)<\/span><\/b><\/p>\n The first issue to which Paul turns is the need for biblical leadership within the church.\u00a0 Leadership is commonly noted today as an essential element for church health.\u00a0 However, it is instructive to note the picture of leadership given here.\u00a0 We cannot give an extended treatment of the paragraph but will note a few key items.<\/span><\/p>\n \u00a0<\/span><\/p>\n We might first note a couple of things simply in how the position of leadership is mentioned.\u00a0 While neither of these issues is the burden of the passage at hand, they do illuminate some basic assumptions pertinent for today.\u00a0 First, the terminology used here is not that which is most common in Southern Baptist churches today.\u00a0 Paul refers to those in this office as \u201celders\u201d and \u201cbishop\u201d or \u201coverseer.\u201d\u00a0 These are by far the more common terms in the New Testament, as the noun \u201cpastor\u201d is only used once in the New Testament for this office (Eph 4:11). This does not mean it is illegitimate to use the term \u201cpastor,\u201d but it does mean that we ought not to balk at the use of this other biblical language as well.\u00a0 More significantly, the wording suggests that the churches would have a plurality of elders rather than a solo pastor, which is more common among us today.\u00a0 Paul instructs Titus to \u201cappoint elders in every city as I directed you\u201d (1:5).\u00a0 It sounds like there is to be more than one elder in each city, and one would assume that there will be one church in each city as elsewhere in Paul\u2019s ministry.\u00a0 Thus, each church would have more than one elder.[9]<\/span><\/span><\/a>\u00a0 This would fit with what we know of Paul\u2019s ministry in Acts.\u00a0 After his initial visit to each city on his first mission journey, Paul returned to each city for follow up and \u201cappointed elders for them in every church\u201d (Acts 14:23).\u00a0 This appears to be Paul\u2019s regular practice in planting churches.<\/span><\/p>\n \u00a0<\/span><\/p>\n The focus of the discussion of leadership is a description of the type of man who should be appointed to such office.\u00a0 Commentators often express surprise that the list deals almost exclusively with character qualities rather than job descriptions.\u00a0 However, this should be no surprise.\u00a0 The question being addressed is not what should an elder do, but what sort of person is qualified to be an elder.\u00a0 The focus on character is then highly significant as it makes the point that character counts.\u00a0 If these Cretan churches (and ours as well) are going to survive they must be lead by men who exemplify basic Christian character- especially in the midst of an immoral culture like Crete\u2019s or ours.[10]<\/span><\/span><\/a>\u00a0 Again, the list here has often been maligned for being so basic.[11]<\/span><\/span><\/a>\u00a0 Requiring that the church\u2019s leaders not be drunken brawlers (1:7) does not sound like a real high standard.\u00a0 However, taken together, it is clear that what the list requires is proven moral character.\u00a0 There is no place for excusing moral lapse because a pastor\/elder is proficient in his tasks.\u00a0 Character is an essential part of his task.\u00a0 Elders are to model in their life what they teach in their messages.\u00a0 These character qualities are too easily overlooked today.\u00a0 As goes the moral character of the church\u2019s leaders, so goes the church.[12]<\/span><\/span><\/a><\/span><\/p>\n \u00a0<\/span><\/p>\n In this discussion of character two areas receive special attention.\u00a0 First, there is an emphasis throughout on reputation before a watching world (e.g., \u201cabove reproach,\u201d 1:6, 7).\u00a0 It is important that the life of the church leaders be an asset and not a liability in the mission of the church.\u00a0 Sadly, this has been made all too clear by events in recent years.\u00a0 Secondly, there is a special focus on family life with the mention of his marriage and children in 1:6.\u00a0 The picture of an elder is not a man removed from daily life, but a man who walks in the normal course of life and does so well, living in accord with the gospel.\u00a0 Leadership ability arises from learning to live life well in light of the gospel.\u00a0 Only then can one lead others.<\/span><\/p>\n \u00a0<\/span><\/p>\n While the bulk of the list focuses on character, the list climaxes with the mention of teaching.\u00a0 It was common in ancient writing to give special emphasis to a certain item in a list by placing it either first or last and then making it disproportionately longer than the other items in the list.[13]<\/span><\/span><\/a>\u00a0 This is exactly what happens in 1:9.\u00a0 Whereas the rest of the list consists of one or two word items, this last item consists of 21 words!\u00a0 The other items are simply adjectives or nouns, but this one is a verbal clause with two explanatory purpose clauses.\u00a0 This greater length and complexity sets it apart as Paul emphasizes the teaching role of the elder.[14]<\/span><\/span><\/a>\u00a0 Whereas the other characteristics listed are also required of other believers, this aptitude in teaching and refuting is the<\/i> distinguishing mark of the elder.<\/span><\/p>\n \u00a0<\/span><\/p>\n The first thing stated in this climactic element is that the elder must hold fast to the faithful word (1:9).\u00a0 The verb here (antechomai<\/i>) suggests allegiance and devotion, most likely in this context allegiance to the truth arising from devotion to the truth.\u00a0 Calvin appropriately states, \u201cIn short, in a pastor there is demanded not only learning, but such zeal for pure doctrine as never to depart from it.\u201d[15]<\/span><\/span><\/a>\u00a0 For churches to be healthy they must be led by men who are firmly convinced of sound doctrine and as a result are passionately committed to it.<\/span><\/p>\n \u00a0<\/span><\/p>\n This grasp of and allegiance to sound doctrine is to have a two-fold result, positive and negative sides of the same reality.[16]<\/span><\/span><\/a>\u00a0 First, in one who would be an elder, his devotion to the truth must result in an ability to \u201cexhort in sound doctrine.\u201d\u00a0 He must be able to teach purely, the truths of God\u2019s word.\u00a0 No man is truly a pastor in the church of God unless he is a teacher.\u00a0 There is no place for saying that one is a fine pastor but not much of a teacher.\u00a0 Such a statement is akin to saying, \u201cThis is a fine car; it just does not run.\u201d\u00a0 If something fails to do that for which it is designed, then it is not \u201cfine\u201d!\u00a0 The office of bishop\/elder\/pastor, according to this passage, is designed for instructing the people of God in the word of God, because the church cannot operate or grow in any way other than by the word of God.\u00a0 This emphasis on teaching has been the apostolic pattern from the beginning.\u00a0 In Acts 6 deacons are appointed so that the apostles, leaders of the church at that time, might \u201cdevote themselves to the ministry of the word and prayer\u201d (Acts 6:2-4).\u00a0 If there is to be any health in a church, the elders must be gifted in and given to the teaching of sound doctrine.[17]<\/span><\/span><\/a><\/span><\/p>\n \u00a0<\/span><\/p>\n The flip side of expounding truth is refuting error.\u00a0 Indeed, doing the former inevitably results in doing the latter.\u00a0 This is in view in Acts 20 as Paul exhorts the Ephesian elders to \u201cBe on guard for yourselves and for all the flock\u201d since there will be false teachers.\u00a0 If there is to be health, disease must be detected and dealt with.\u00a0 Stott is instructive as usual when he comments on this verse:<\/span><\/p>\n The negative aspect of this teaching ministry is particularly unfashionable today.\u00a0 But if our Lord Jesus and his apostles did it, warning of false teachers and denouncing them, we must not draw back from it ourselves.\u00a0 Widespread failure to do it may well be a major cause of the doctrinal confusion which prevails in so many churches today.[18]<\/span><\/span><\/a><\/span><\/p>\n Any true shepherd must warn the sheep about the wolves, and not simply with general warnings but by pointing out very plainly exactly who and where these wolves are.\u00a0 Only in this way will he \u201cguard the flock.\u201d\u00a0 Shepherd is indeed an appropriate metaphor for this task in the dual nature of teaching, since the elder must both feed the flock and fend off the foes.<\/span><\/p>\n \u00a0<\/span><\/p>\n Lastly, it needs to be noted that there is an authority vested in the leadership of the church.\u00a0 This is implied in the call to exhort and refute, but is made explicit in the summary exhortation to Titus in 2:15 (cf. 3:8 as well).\u00a0 Paul tells Titus, \u201cThese things speak and exhort and reprove with all authority. Let no one disregard you\u201d (2:15).\u00a0 This is a strong statement.\u00a0 The teaching ministry, including reproving or rebuking, is to be done \u201cwith all authority\u201d and no one is to be allowed to ignore it.\u00a0 In an anti-authoritarian age, this is hard for many to accept, but this is exactly what the text says.\u00a0 And, this is not the only such text.\u00a0 1 Timothy 5:17 refers to elders as those who \u201crule\u201d (proist\u00eami<\/i>), and 1 Thessalonians 5:12 calls for proper esteem for those who \u201chave charge over\u201d (proist\u00eami<\/i>) those within the church.\u00a0 Most explicitly Hebrews 13:17 says, \u201cObey your leaders and submit to them; for they keep watch over your souls, as those who will give an account.\u201d\u00a0 While it is true that some churches and leaders abuse authority and seek to attach authority to their ideas instead of Scripture, the far more common problem is the failure to hold people accountable to the word of God with authority. <\/span><\/p>\n \u00a0<\/span><\/p>\n In summary, when Paul assessed the needs of the fledgling Cretan churches, he first directed their attention to their need of leadership, and the kind of leadership needed centers on two things: 1) proven, evident maturity in Christian character and 2) a passionate adherence to sound doctrine resulting in the ability to teach this doctrine to others and the willingness to confront any who would distort it.\u00a0 Leaders are to be men who are living examples of the fusion of belief and behavior, those who both preach and practice.\u00a0 This, for the apostle Paul, is leadership.<\/span><\/p>\n \u00a0<\/span><\/p>\n Respond to Error (1:10-16; 3:9-11)<\/span><\/b><\/p>\n The closing of the elder discussion leads right into this next issue.\u00a0 The church needs elders who can refute precisely because (gar<\/i>, 1:10) there are some in the church already who are teaching falsely and are thereby upsetting entire households. While elders have not yet been appointed, false teachers have already arisen.\u00a0 The situation is urgent.[19]<\/span><\/span><\/a>\u00a0 What is at stake is not merely some minor interpretation but the souls of men.[20]<\/span><\/span><\/a>\u00a0 This is seen by the fact that the description of the opponents climaxes with the assertion that although they claim to know God, they really do not (1:16).\u00a0 Thus they are still in their sins and stand condemned under the wrath of God (cf. 3:11), and apparently they are duping others with this false assurance.\u00a0 The church cannot be healthy if this is allowed to continue.<\/span><\/p>\n \u00a0<\/span><\/p>\n The seriousness of the situation is reflected in Paul\u2019s response. First, he uses strong and stark language to expose the false teachers for what they truly are.[21]<\/span><\/span><\/a>\u00a0\u00a0 This is no detached disinterested description!\u00a0 This is deep-hearted, full-bore warning in the strongest terms.\u00a0 Though the opponents claimed to teach and act Christianly, Paul describes them as rebellious, empty talking deceivers who are greedy, impure, detestable, disobedient and worthless for any good deed!\u00a0 When Paul sees false teaching threatening the church he does not beat around the bush or content himself with mild generalities; rather, he clearly and plainly calls it like it is (cf. Acts 13:9-12; Gal 1:6-10).<\/span><\/p>\n \u00a0<\/span><\/p>\n Secondly, the urgency is seen in the response Paul calls for- \u201csilence\u201d them (epistomiz\u00f4<\/i>, 1:11) and \u201crebuke\u201d them (elegch\u00f4<\/i>, 1:13; the same word used in 1:9).\u00a0 False teaching must be stopped.\u00a0 There is no toleration of heresy.\u00a0 They are to be silenced, i.e. given no more opportunity to spread their error.\u00a0 Foolish and empty speculations, such as the false teachers engage in, are to be avoided (3:9).\u00a0 Those affected are to be refuted, i.e. the errors of their false teaching are to be exposed and corrected in hope that they will come to the truth and be \u201csound\u201d in the faith. (1:13).\u00a0 But, those who continue in this divisive behavior after two warnings are to be put out of the church since such a person has shown himself to be corrupt, still in his sins, and has condemned himself (3:10-11).<\/span><\/p>\n \u00a0<\/span><\/p>\n This is far more diligent and firm than what is seen in most of our churches today and probably would seem extreme to many.\u00a0 Many seem to act as if they think there is no such thing as false teaching today, and, if there is, it is not dangerous.\u00a0 Rather, all we really have are differences of opinion.\u00a0 While certainly there are mere differences of opinion (and there are some who try to label everyone in disagreement with them heretics), we must be clear that since false teachers appear in practically every book of the New Testament and have afflicted the church across the centuries, then we ought to expect them today too.\u00a0 Spurgeon was right when he commented, \u201cOur sword will never rust from lack of foes to smite.\u201d\u00a0 Furthermore, such false teaching is dangerous.\u00a0 Souls hang in the balance.\u00a0 We must reckon with the reality that there will be people who claim to know God but do not.\u00a0 We, like Paul cannot be content merely with their profession, no matter how sincere, if by their actions and belief they demonstrate otherwise.\u00a0 False teaching will often assure people of salvation on false bases, and if we would be truly evangelistic we must destroy those false bases and point to the only sure ground of salvation (see below on 2:11-5 and 3:3-7).\u00a0 <\/span><\/p>\n \u00a0<\/span><\/p>\n Today, as in this passage, we must speak forthrightly, refute and warn, and be willing to enact discipline.\u00a0 The church (particularly its elders) must expose unsound teaching and behavior and call it what it is.\u00a0 Too often we euphemistically dance around such issues more afraid to offend man than to offend God, more concerned about making people (or ourselves) uncomfortable than about them facing the wrath of God.\u00a0 We must have charity and tact, but love- both for the offender and the rest of the church- would constrain us not to soft pedal sin and heresy.\u00a0 Then, having pointed out wrong teaching and behavior we must demonstrate scripturally why it is wrong and what the truth is, seeking the salvation of the offenders.\u00a0 It is not enough simply to castigate those who are in error and then pat ourselves on our backs for our forthrightness.\u00a0 We must seek to turn people back to the truth (cf. 2 Timothy 2:25-26) and to strengthen the church against this error should it ever surface again.\u00a0 Lastly, we must be willing to drive away the wolves if necessary (cf. Acts 20:28-31).\u00a0 Church discipline has fallen on hard times in our day, but the practice is as clearly present in the New Testament (cf. 1 Cor 5; 2 Thess 3:6-15; Rom 16:17-18) as it is clearly absent from our churches today.\u00a0 The Reformers listed discipline as one of the marks of a true church, and we cannot expect health in our churches today without it.<\/span><\/p>\n \u00a0<\/span><\/p>\n In summary, then, the second key issue which Paul addresses for the health of the church is the proper response to error, whether that error be doctrinal, ethical or both.[22]<\/span><\/span><\/a>\u00a0 There will be no health in the body when we ignore diseases which are attacking it.\u00a0 When the gospel is being violated, we must act decisively and clearly.<\/span><\/p>\n \u00a0<\/span><\/p>\n \u00a0<\/span><\/p>\n Live Properly (2:1-10; 3:1-2)<\/span><\/b><\/p>\n \u00a0<\/span><\/p>\n The next two paragraphs in view are basically lists of behaviors.\u00a0 For these new believers on Crete Paul explains what Christian behavior looks like, within the family and church (2:1-10) and in relation to the outside world (3:1-2).\u00a0 For people coming out of an immoral culture (whether Crete\u2019s or ours) it stands to reason that it would be very important to explain Christian ethics.\u00a0 The way that Paul addresses the issue shows that he considered proper behavior to be an essential element for these churches\u2019 survival.\u00a0 He argues that the way people behave reflects on their own spiritual condition and reflects on the glory of God and His gospel.<\/span><\/p>\n \u00a0<\/span><\/p>\n The fact that one\u2019s behavior reflects on his spiritual condition is seen in the strong and very deliberate contrast between 1:16 and 2:1.\u00a0 This contrast, or its importance, has been too often missed although it is one of the key points of the letter.[23]<\/span><\/span><\/a>\u00a0 Having stated that the lifestyles of the false teachers negated any claim, however sincere, to knowing God, Paul now charges Titus to teach the \u201cthings\u201d which are fitting for sound doctrine.\u00a0 Since what follows is a list of prescribed behaviors, \u201cthings<\/i> which are fitting for sound doctrine\u201d in 2:1 must refer to behaviors or lifestyles.\u00a0 Thus, the lifestyles presented in 2:1-10 and 3:1-2 are not merely suggestions, the haphazard adoption of cultural norms, or even cultural accommodation for the sake of mission.[24]<\/span><\/span><\/a>\u00a0 The actions and duties listed here are presented as the way of life which affirms rather than denying one\u2019s claim to know God.\u00a0 To fail to live in this way is to throw into question one\u2019s salvation, precisely because the grace of God which saves also teaches this lifestyle (see below on 2:11-14).\u00a0 This is then highly significant.\u00a0 For a church to be healthy its members must realize that saving faith leads to a certain way of life (2:1), and they must live in that way.\u00a0 The way we live reflects our spiritual state.<\/span><\/p>\n \u00a0<\/span><\/p>\n Secondly, the fact that the behavior of professing Christians reflects on the glory of God and His gospel is seen most clearly in the three purpose clauses tucked within 2:1-10.\u00a0 In 2:5 the exhortations to young women closes with the statement, \u201cthat the word of God may not be dishonored [or, blasphemed].\u201d[25]<\/span><\/span><\/a>\u00a0 The exhortations to the young men and Titus conclude with, \u201cin order that the opponent may be put to shame having nothing bad to say about us\u201d (2:8).\u00a0 Then, the slaves are told that by living in this way they can \u201cadorn the doctrine of God our Savior in every respect\u201d (2:10).\u00a0 These statements lay out the positive and negative impacts of the church\u2019s living.\u00a0 The way we act matters because our sinful living can bring dishonor on the gospel and will give the opponents of the gospel ammunition.\u00a0 Why should others pay attention to the gospel if its proponents are no different from the rest of the world?\u00a0 When this argument gains traction because of the unruly lives of the church, the word of God is dishonored.\u00a0 On the other hand, if, though we are still imperfect, our lives are being transformed in apparent ways that set us apart from the immoral society around us, then we advance the gospel by showing its worth in one\u2019s life (cf. Mt 5:16; Phil 2:15).[26]<\/span><\/span><\/a>\u00a0 We overcome by our actions the objections of the opponents.\u00a0 Thus we, frail, wrath-deserving humans, can actually \u201cadorn the doctrine of God our Savior\u201d!\u00a0 What an amazing thought!\u00a0 We cannot add to the beauty of the gospel, but we make apparent and highlight that beauty by living out its principles.\u00a0 It matters how you live.\u00a0 Those who claim the name of Christ are then either eyesores on the gospel or beautiful ornaments.<\/span><\/p>\n \u00a0<\/span><\/p>\n Two Old Testament characters illustrate this well.\u00a0 The negative side is seen in David\u2019s sin with Bathsheeba.\u00a0 When Nathan confronts David, he says David\u2019s sin \u201chas given occasion to the enemies of the LORD to blaspheme\u201d (2 Sam 12:14). This reality is given as the reason for at least part of David\u2019s punishment<\/span> (cf. Isaiah 52:5; Rom <\/span> 2:24<\/span>; Ezek 36:20-21).\u00a0 On the positive side, there is Daniel.\u00a0 When those envious of him set their political machine in motion to uncover \u201cdirt\u201d on Daniel, it is stated, \u201cthey could find no ground of accusation or evidence of corruption, inasmuch as he was faithful, and no negligence or corruption was to be found in him\u201d (Dan 6:4).[27]<\/span><\/span><\/a>\u00a0 These men then decide the only thing they could possibly bring against him was his allegiance to his God.\u00a0 Though this leads first to persecution, it finally ends in God receiving praise from a pagan king.<\/span><\/p>\n \u00a0<\/span><\/p>\n Martin Luther commenting on this passage notes that in the early history of the church the blameless life of the Christians was a powerful witness to the watching world.\u00a0 He writes:<\/span><\/p>\n<\/h4>\n
Salutation- 1:1-4<\/h4>\n
Body of the Letter- 1:5-3:14<\/h4>\n
Travel plans with concluding exhortation<\/h3>\n