Godly and Dignified

In his message, John doesn’t shy away from Paul’s hard words. He presses us with honest questions—When was the last time you prayed for your boss? For a struggling friend? For leaders you disagree with?—and he paints vivid pictures of what it looks like to live a “peaceful and quiet life” in today’s world. From hobbits in the Shire to Jesus’ call to be salt and light, John reminds us that peace is not an excuse for comfort but a gift to be used for mission.

Intercession and Authorities

John began with Paul’s command: “I urge that supplications, prayers, intercessions, and thanksgivings be made for all people—for kings and all who are in high positions.”

He asked us plainly: “When was the last time outside of prayer night or Sunday services that you prayed for another person here at church? When was the last time you prayed for the heart of a non-believing friend to repent? Or for someone struggling with depression, chronic illness, or spiritual dryness?”

Even in the brutal Roman Empire where Christians were jailed and killed, Paul urged prayer for leaders. John reminded us: “Jesus never called for political reform or overthrowing the state. The kingdom of God has never depended on the governments of man.” Instead, we pray for leaders—from Anthony Albanese to Kim Jong-un to our own managers—so that decisions would allow a peaceful environment for the gospel to spread.

A Peaceful and Quiet Life

John painted a vivid picture of peace: “When I imagine a peaceful life, I think of the Shire from Lord of the Rings—a quiet, uneventful, boring place where hobbits live.” But he asked if this is what Paul meant.

At first, Paul’s command to pray for peace sounds self-preserving—“so believers can live their hobbit lives.” But John pointed us back to verse 3: peace isn’t an end in itself. It is “good, and pleasing in the sight of God our Savior, who desires all people to be saved.”

Peace is a gift to be used for mission, not isolation. John warned: “A life of peace and quiet doesn’t mean we stay silent and peacefully isolated from the world like the Amish. We must publicly proclaim and live our faith.”

He gave examples of public faith—not just street preaching with a microphone, but telling a struggling friend how Jesus pulled you out of despair, or opening up about your faith at work. Then he reminded us: “In Australia, we have the peace and quiet that early Christians prayed for. But this gift won’t always be here. The message of Christ is offensive to the world. We ought to use this gift now.”

Godly and Dignified Living

John turned to Matthew 5: “You are the salt of the earth… you are the light of the world.” He challenged us:

• “Are we the light in the spiritual darkness of our coworkers?”
• “Are we living as salt in the lives of our unbelieving family members?”
• “Or have we camouflaged ourselves into the darkness?”

To lose our “saltiness” is to lose our godliness. To shine as light means living with integrity and exemplifying Christ in every sphere. “Peace without godliness is not enough,” John said. “We must live with dignity and godliness so that the kingdom of God advances.”

God’s Desire for All People

Paul writes that God “desires all people to be saved and to come to the knowledge of the truth.” John admitted this was hard for him to wrestle with—how can God desire all to be saved yet choose only the elect? His conclusion: “We don’t need to reconcile every mystery of God’s mind. What matters is that we accept His heart—that He desires all people.”

Then he turned it back to us: “Yes, this is God’s desire. But is it our desire?”

Christianity, he said, is both radically inclusive and radically exclusive: all are invited, but only those who believe in Christ—the one mediator—are saved. “Jesus cannot be the jewel you hide in a treasure box, but the necklace you wear in public that sparkles wherever you go.”

Praying Men and Modest Women

John closed with Paul’s correction to men and women in Ephesus. Men were puffed up with arguments about myths and genealogies. John laughed at Paul’s blunt words: “He is puffed up with conceit and understands nothing.”

As someone who loves debate, John admitted: “I felt exposed. I realized Paul could look at some of my conversations and say, ‘That’s useless.’ Instead of endless arguments, Paul tells men to lift holy hands in prayer.”

Women, meanwhile, were flaunting wealth and fashion in church. John shared an old 1930s “modesty chart” with strict rules for skirt lengths, but pointed out Paul never gave such measurements. Paul’s real concern was character: clothing should reflect godliness, not distract through envy or lust.

“Beauty begins on the inside,” John said. “The righteousness of Christ is the clothing we must put on. Outward appearance is secondary, but it still matters—because it can either encourage holiness in the community or hinder it.”

Conclusion

John wrapped up with this challenge: “The way we dress, the arguments we have, the things we pray for, the love we show—these must all be fitting for the godly and dignified life God has called us to.”

He ended with Paul’s words: “This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.”