The grace of God brings a profound teaching, schooling us to renounce irreligion and worldly passions, and to live a life of self-mastery, integrity, and piety. This instruction, as described in Titus 2:12, involves a process of moral and spiritual development, influencing our conscious will and actions through classroom-like instruction, rigorous practice, and corrective chastisement to align with divine truth. God's grace places upon us an obligation to actively quit sinning and to grow and produce fruit, emphasizing both the negative aspect of purging ungodliness and the positive pursuit of godly living. This teaching follows a clear order: we must first purge out the old leaven of sin before fully embracing the new, though practically, both processes occur simultaneously. Renouncing ungodliness requires a conscious effort to reject sins that corrupt, while living with integrity involves keeping commandments and embodying virtues such as honesty, fairness, and sensitivity to others' needs. Piety, in turn, calls for reverence and worship through a holy life, marked by dedication, earnestness, and a deep commitment to religious duties. God's grace trains us to live consecrated lives, motivated by the blessed hope of the glorious appearing of our great God and Savior Jesus Christ, encouraging us to focus on the present with eager anticipation of His return. A minister's responsibility is to provide clear explanations and compelling reasons for diligently applying ourselves to good works. The grace of God has burst into our moral darkness to redeem us and lead us from ungodliness onto the path of holiness, obligating us to walk this path with a zest for noble deeds. Both Jesus Christ and the apostle Paul viewed the pursuit of good works as an exciting endeavor, revealing a secret to an abundant life filled with service, fulfillment of others' needs, and guidance by the Holy Spirit. Paul urges us to follow his example in persistently striving for perfection in moral, ethical, and spiritual areas, pressing on toward the goal of the upward call of God in Christ Jesus, discarding wrong attitudes and habits, and making unwavering progress in putting out sin, growing in God's love, and producing the fruit of His Spirit.

There is a pressing need to involve younger men in various roles within the church, including giving sermonettes. Public speaking can be daunting, often causing fear and physical symptoms like increased blood pressure and perspiration, but it is a skill that can be developed with practice. Younger men are encouraged to start giving sermonettes in smaller local settings before progressing to larger audiences. When preparing a sermonette, it is wise to focus on one of three areas: a difficult scripture, Christian living, or a biblical figure. Sermonettes should serve as an appetizer to the main sermon, settling the congregation and enhancing their spiritual life with a small teaching point. They are not meant for correction or introducing new truths unless one is a minister or has been specifically asked to address such topics. The ideal length for a sermonette is 15 to 17 minutes, preferably using no more than three scriptures, though additional references can be made. To deliver an effective sermonette, begin by settling the congregation without immediately asking them to open their Bibles, as the audience may still be restless. Practical tips include using humor naturally to ease nerves, practicing difficult pronunciations, and finding the right pacing to maintain engagement. Allow time for the audience to turn to scriptures, and use a Bible during the presentation to gauge their pace. If married, seek input from a spouse for valuable feedback. Pay attention to the audience, tailoring the message with humility and staying within comfortable topics. Preparation is key—edit the content thoroughly to avoid redundancy and keep the message concise, treating it as a light appetizer. Conduct a dry run to time the sermonette, noting that it will likely take longer in front of an audience. Know the subject well, use notes without reading them verbatim, employ vocal variety, and make eye contact to keep the audience engaged. These guidelines aim to encourage participation and improve the delivery of sermonettes within the church.

Teaching holds a central and essential role in the work of God's church under the New Covenant. It is a major activity, as evidenced by the frequent mention of teachers, teaching, and instruction in the scriptures from Acts through Revelation. Teachers are listed as the third category of members in God's church, following apostles and prophets, highlighting their importance. The command of Jesus Christ to His disciples to teach underscores the ongoing necessity of this activity, which is to continue until the end of the age. Despite claims by some that the presence of teaching indicates the New Covenant has not yet come, the emphasis on teaching within the church affirms its vital function in the gradual and individual implementation of the New Covenant. This process, which began at Pentecost in 31 AD, requires teaching as God calls individuals one by one, progressively building His kingdom. Only when this implementation is complete, at the establishment of the New Heaven and New Earth, will teaching cease, as all who remain will know God.

The church constitutes Christ's treasure, hidden in the world, purchased and redeemed with Christ's blood. The Pearl of Great Price depicts a rich merchant (Christ), the only one who had the means to redeem His church. The Dragnet symbolizes the scope of God's calling while the separation process indicates God's high standards of selection, indicating a time of righteous and impartial judgment. The Householder parable shows the responsibility of the ministry to be authoritative interpreters of scripture, using what they have learned and experienced to instruct the people.