25-0302p - Detailed Summary

The transcript begins with a speaker delivering an evening message titled "Why Are We Here?" The speaker frames this as a profound, universal question that people encounter at some point in their lives. The introduction suggests that the message will explore not only the existential question but also the expectations God has for individuals during their time on Earth. This sets the stage for a discussion rooted in biblical teachings about purpose and responsibility.

The speaker transitions to scripture, reading from Titus 1:15-16, which states that to the pure, all things are pure, but to the defiled and unbelieving, nothing is pure, as their minds and consciences are corrupted. The passage further describes people who claim to know God but contradict this through their actions, being abominable, disobedient, and unfit for any "good work." The speaker highlights the recurring phrase "good work" or "good works," noting its significance by mentioning that it appears 53 times across the Bible—18 times in the Old Testament and 35 times in the New Testament, with a particular concentration in the book of Titus.

The speaker provides context for the book of Titus, explaining that it is a letter from the Apostle Paul to Titus, a young man stationed on the island of Crete. The letter contains instructions for church elders and encouragement for godly behavior among believers. The speaker emphasizes that "good works" appears six times in Titus, underscoring its importance in Paul’s message to Titus and prompting further exploration of its meaning.

Here, the speaker delves into the concept of "good work" by examining its meaning in the original Greek. Two distinct Greek words are introduced: "agathon," which refers to something functional or good for its purpose (like a pencil that writes well), and "kalos," which denotes something virtuous, beautiful, and valuable. The speaker clarifies, using a concordance, that "kalos" is the type of "good" used in Titus, not "agathon." This distinction is critical, as it elevates the discussion from mere utility to moral and spiritual excellence. The speaker rereads Titus 1:16 to emphasize that those who deny God through their actions are disqualified even from the basic, functional sense of goodness.

The speaker continues by analyzing additional passages from Titus. In Titus 2:6-8, Paul urges Titus to encourage young men to be sober-minded and to model "kalos" good works, characterized by integrity, reverence, and sound speech that withstands criticism. In Titus 2:11-14, the speaker explains how God’s grace teaches believers to reject ungodliness and live righteously, preparing them to be a people eager for virtuous good works. Finally, in Titus 3:1-2, Paul instructs Titus to remind believers to submit to authorities, be ready for every good work, and exhibit humility and peace toward all people. The speaker reflects on Titus’ youth and capability, suggesting that good works might involve physical tasks but are primarily about virtuous conduct.

The speaker broadens the discussion by questioning what good works look like practically. Referencing Titus 3:2, they note that avoiding harmful speech and showing humility—even to adversaries—is a good work. The speaker also cites Proverbs 17:9, which praises covering a transgression as an act of love, contrasting it with gossip that divides friends. This section emphasizes that good works include restraint and positive interpersonal behavior, aligning with the "kalos" definition of virtuous action.

The speaker introduces James 1:26-27, which warns that an unbridled tongue renders one’s religion worthless, while true religion involves caring for orphans and widows and remaining untainted by the world. This reinforces the idea that good works are not just about grand gestures but also about selfless care for the vulnerable and personal purity. The speaker connects this to contemporary relevance, noting the presence of people unable to care for themselves and the dual call to action and holiness.

The discussion shifts to a warning against inconsistency, using James 3:11-13 to illustrate that a source cannot produce both good and evil—just as a spring cannot yield both fresh and saltwater. The speaker ties this to "kalos" good works, urging listeners to demonstrate wisdom and meekness through consistent good conduct. This section emphasizes the need for integrity in one’s actions to genuinely please God.

The speaker cites James 4:17, which declares that failing to do good when one knows it is needed is a sin. They then reference Matthew 25:42-46, where Jesus describes neglecting the hungry, thirsty, sick, or imprisoned as equivalent to neglecting Him, resulting in eternal consequences. This section underscores the active responsibility believers have to respond to others’ needs, framing inaction as a moral failing with serious spiritual implications.

The speaker concludes this part with the story of Dorcas (Tabitha) from Acts 9:36-42. Dorcas is described as a woman "full of good works and charitable deeds," such as making garments for widows. After her death, Peter raises her back to life, an event that leads many in Joppa to believe in the Lord. The speaker interprets this as an example of excelling in good works, noting how Dorcas’ actions left a lasting impact, inspiring others even after her death. This narrative serves as a call to proactively seek opportunities to do good, reflecting the "kalos" virtue discussed earlier.

The speaker picks up from the story of Dorcas, pondering whether some in her circle disagreed with her beliefs or actions yet still benefited from her good deeds, noting her miraculous resurrection as a testament to her impact. They then address the question of what God desires in terms of good works from His people, affirming that it includes providing for orphans and widows in distress, as stated in James 1. Additionally, applying wisdom to overlook an offense (Proverbs 17) and offering a cool drink to even those who offend us (Matthew 25) are cited as examples. The speaker emphasizes that these acts collectively form the essence of good works, drawing from earlier scriptural references to illustrate a broad, inclusive understanding of virtuous action.

The speaker acknowledges potential objections from the audience, such as not knowing how to sew like Dorcas or lacking direct access to orphans and widows, especially given the current weather in March not necessitating cold water distribution. They counter this by citing John 13:34-35, where Jesus commands believers to love one another as He loved them, stating that this love identifies them as His disciples—even to those indifferent to faith. The speaker reassures listeners that doing good doesn’t require performing every possible act simultaneously; rather, opportunities to show love and care will arise naturally, visible to all, including non-believers, as a testimony of discipleship.

Expanding on the variety of good works, the speaker references 1 Corinthians 12:17, which compares the body of believers to a physical body with different functions—not everyone can or should do the same task, just as an eye cannot hear or an ear smell. They suggest practical examples like checking on someone absent for a while, offering encouragement to the discouraged, or fixing a neighbor’s screen door if one has the skill. Even a kind word, they note, can be significant, emphasizing that God calls His people to use whatever abilities they possess to perform good works, tailored to individual capacities and circumstances.

The speaker clarifies the theological motivation behind good works, stating that God desires His children to use their granted skills to demonstrate belonging to Christ and obedience to His word, reflecting love for both God and others as image-bearers of the Creator. However, they stress that these works are not a means to earn salvation but an obedient response to God’s prior love for humanity. This section underscores that good works flow from a heart transformed by faith, distinguishing them as acts of devotion rather than transactions for divine favor.

A cautionary note follows, with the speaker citing Matthew 6:1-4, where Jesus warns against performing charitable deeds for public recognition, as hypocrites do, which negates heavenly reward. Instead, Jesus instructs that such acts should be done discreetly, without even one’s own left hand knowing what the right hand does, ensuring secrecy that God, who sees all, will reward openly. The speaker ties this to the "kalos" (virtuous) good previously defined, reinforcing that true good works are selfless and not for show, contrasting them with the functional "agathon" good of a pencil.

The speaker concludes with Galatians 6:9-10, encouraging perseverance in doing good without growing weary, promising a harvest “if we do not lose heart.” They highlight the call to do good to all people, with a special emphasis on fellow believers (“the household of faith”), but extend this duty even to those indifferent or hostile to Christianity. This section reinforces the ongoing, universal nature of good works, urging steadfastness and inclusivity in their practice, regardless of recipients’ beliefs or attitudes.

In a final exhortation, the speaker encourages the audience as they depart to maintain pure and eager hearts, ready to perform good works in whatever capacity God has equipped them. They frame this as a collective call to action, thanking the listeners and leaving them with a charge to live out their faith through virtuous deeds. This closing ties together the message’s themes—purpose, obedience, love, and perseverance—urging practical application in everyday life.