Titus II Lesson -- November 29th

Golden Nuggets – Part 2

Introduction
Through the years, the teaching in Titus II has covered much ground. We have:
• Started at the beginning (Genesis) and gone all the way to the end (Eschatology, Rapture, Millennium),
• Seen how God works in the lives of people (Abigail, Bathsheba, Boaz, David, Gideon, Naomi, & Paul),
• Addressed real-life issues (money management, biblical view of work, childrearing, decision-making and the will of God, divorce & remarriage, in-laws),
• Studied Old Testament material (Daniel, Ruth, Genesis, Job, 10 Commandments),
• Studied New Testament material (First Peter, James, Great Galilean Ministry, Gospel of John, James, Acts, Galatians, Ephesians, etc.), and
• Considered a Biblical Worldview

Transition
While it would be impossible to review all of the biblical material that has been discussed in the past 8 years, we can selectively consider “nuggets” or “pearls” that the Spirit chose to resonate in your hearts and minds. Two weeks ago, we considered eight of these nuggets. Let us continue our brief tour down memory lane and consider several more of those nuggets this morning.

Lesson

9. The Study of John 17
Our ninth “nugget” is another great lesson on prayer drawn from our study in John 17. For here in this passage, we can learn about how sovereignty and prayer do go together. God’s appointed hour (“the hour has come”) has arrived. Yet, it does not strike Jesus as an excuse for resigned fatalism, but for prayer. Even though his “fate” was sealed (actually from the beginning of time), Jesus chooses to pray. As is so often exemplified in Scripture, an emphasis on God’s sovereignty functions as an incentive to prayer, not as a disincentive (1). Why? There are at least three reasons:
 God delights to be told things He already knows (2).
 Our rationale for praying, like Christ, should not be to ask for things but to assure our own hearts and to maintain our contact with God and to make certain of our contact and communion with Him. Any idea that prayer is only for guidance and to make requests is false. (3)
 The object in prayer should never be to change God’s heart or will…God’s will is always perfect, and He is a loving Father. Rather, we should come to Him to discover His will, to see that it is right and to rejoice in it – that is the object of prayer. That does not mean that you do not take your requests to Him (see Christ in Gethsemane – “if it be possible” and Job). Rather, you bring your requests and say: “if it be your will” (4).

10. The Story of Joseph
One story from the life of Joseph is worth revisiting. For in the life of Joseph we learn that even evil, is subject to God’s sovereignty. We are familiar with Romans 8:28 (“And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.”) and the experience of Joseph and his brothers (“You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive.”), yet we still struggle with believing that the Scriptures teach that God can use deliberate sin. But this is precisely what the Bible does teach. And in proof of this conviction, I submit the example of the greatest evil in all history producing the greatest good imaginable. I refer to the crucifixion of the Lord Jesus Christ.

As we learned in our study of Genesis, the story of Joseph prefigured the story of Christ in nearly every way? What are some of those similarities? Jesus was our elder brother sent into a foreign land for our rescuing (as was Joseph). He was the favored of his Father (as was Joseph), but he became a slave (as was Joseph), and later rose to the highest position of power in order to seek us out and save us (as was Joseph). Most significant, he was hated by his brethren (as was Joseph), the very ones the Father was using him to save (as was Joseph).

We read in Isaiah: “He was innocent of any afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth” (Isa. 53.7). Against Him cruel and evil men poured out wrath. He was unjustly arrested, unjustly tried, unjustly convicted. Then He was killed without mercy. Never in the entire history of the world has greater evil been done – for this was an extreme of evil practiced against one who was not only innocent of crimes but was also actually sinless. Yet, from this greatest of all evils – evils which parallel but infinitely exceed the abuse inflicted on Joseph – God brought forth the greatest possible good: the salvation of a vast company of people.

How can we apply this example of Christ and Joseph to our lives? When people conspire to harm us and actually inflict wounds born of cruel hatred or indifference, we will not call their evil good. Evil remains evil. Sin is still sin. But we will testify before these and the world that in a universe ruled by a sovereign and benevolent God – our God – their evil will not succeed. We will say: “You intended to harm me, but God intended it for good.” We will declare that in the ultimate assessment, nothing can be anything but good for God’s people.

11. The Scriptures
Our next stop takes us back to our study on a biblical worldview to consider the importance of the Scriptures.
o How has God chosen to reveal Himself? God reveals Himself in two distinct ways to man: in nature and in Scripture.
o Are the Scriptures divinely inspired? The Old Testament in Hebrew and the New Testament in Greek are divinely inspired and final authority resides in these original texts alone.
o Are the Scriptures a work-in-progress? Because of man’s lost condition, God has revealed Himself and His will through a historical process, permanently inscripturated, that is now complete.
o Are the Scriptures necessary for salvation? Scripture is necessary for true and saving knowledge of God because therein alone is revealed God’s redemptive provision. Or stated differently, God’s plan of redemption requires the revelation contained in His word – man cannot be saved apart from the sharing of the gospel.
o Are the Scriptures sufficient for all of our needs? God’s finished revelation (now inscripturated) is entirely sufficient for all of man’s spiritual needs (2 Tim. 3:16). Or stated differently: We must remember that God reveals His will in His word – not in signs, circumstances, and/or feelings. There is no need for new or additional revelation.



12. The Ten Commandments
The second commandment – “You shall not make for yourself an idol…” – is a commandment that most 21st century Christians believe that they do not struggle with. One of the great “takeaways” from our study of the Ten Commandments, was Tim Keller’s magnificent work on this commandment. Tim stated that all Christians (even 21st century Christians) struggle mightily with this commandment. We learned, from him, that it is possible to use “problem emotions” to identify idols in your life. Specifically:

o If you are angry. Ask: "Is there something too important to me? Something I am telling myself I have to have? Is that why I am angry because I am being blocked from having something I think is a necessity when it is not?" You may be angry because you are worshipping an “idol.”
o If you are fearful or badly worried. Ask: “Is there something too important to me? Something I am telling myself I have to have? Is that why I am so scared because something is being threatened which I think is a necessity when it is not?" You may be fearful because you are worshipping an “idol.”
o If you are despondent or hating yourself: Ask: “Is there something too important to me? Something I am telling myself I have to have? Is that why I am so 'down' because I have lost or failed at something which I think is a necessity when it is not?" You may be despondent because you are worshipping an “idol.”

To help you see how “easy” it is to worship an idol, he also provided a checklist of possible idols that we may have in our life. How many of these idols are in your life?
o Power idolatry: "Life only has meaning /I only have worth if I have power and influence over others.
o Approval idolatry: "Life only has meaning /I only have worth if I am loved and respected by
o Comfort idolatry: "Life only has meaning /I only have worth if I have this kind of pleasure experience, a particular quality of life."
o Image idolatry: "Life only has meaning /I only have worth if I have a particular kind of look or body image.
o Control idolatry: "Life only has meaning /I only have worth if I am able to get mastery over my life in the area of
o Helping idolatry: "Life only has meaning /I only have worth if people are dependent on me and need me."
o Dependence idolatry: "Life only has meaning /I only have worth if someone is there to protect me and keep me safe."
o Independence idolatry: "Life only has meaning /I only have worth if I am completely free from obligations or responsibilities to take care of someone."
o Work idolatry: "Life only has meaning /I only have worth if I am highly productive getting a lot done."
o Achievement idolatry: "Life only has meaning /I only have worth if I am being recognized for my accomplishments, if I am excelling in my career."
o Materialism idolatry: "Life only has meaning /I only have worth if I have a certain level of wealth, financial freedom, and very nice possessions.
o Religion idolatry: "Life only has meaning /I only have worth if I am adhering to my religion's moral codes and accomplished in it activities."
o Individual person idolatry: "Life only has meaning/ 1 only have worth if this one person is in my life and happy there and/or happy with me."
o Irreligious idolatry: "Life only has meaning /I only have worth if I feel I am totally independent of organized religion and with a self made morality.
o Racial/cultural idolatry: "Life only has meaning /I only have worth if my race and culture is ascendant and recognized as superior."
o Inner ring idolatry: "Life only has meaning /I only have worth if a particular social grouping or professional grouping or other group lets me in"
o Family idolatry: "Life only has meaning /I only have worth if my children and/OR my parents are happy and happy with me."
o Relationship idolatry: "Life only has meaning /I only have worth if Mr. or Ms. 'Right' is in love with me."
o Suffering idolatry: "Life only has meaning /I only have worth if I am hurting, in a problem ¬only then do I feel noble or worthy of love or am able to deal with guilt."
o Ideology idolatry: "Life only has meaning /I only have worth if my political or social cause or party is making progress and ascending in influence or power.
o Understanding idolatry: “Life only has meaning / I only have worth if – I understand why I am the way I am and understand my idols!”
o Safety idolatry: “Life only has meaning / I only have worth if – I am pursuing the safest course of action and not taking risks emotionally or physically”
o Authenticity idolatry: “Life only has meaning / I only have worth if – I am not pretending and being honest [shameless] about who I really am”

13. The Prodigal Son (or the Tale of Two Sons) (5)
Our final stop down memory lane will find us in the parable of the Prodigal Son (or the Tale of Two Sons). Our study of the Prodigal Son in Luke 15 (and specifically some work done again by Tim Keller) taught us that Jesus uses the younger and elder brothers to portray the two basic ways people try to find happiness and fulfillment: the way of moral conformity (the elder son) and the way of self-discovery (the younger son). Neither son loved the father for himself. They both were using the father for their own self-centered ends rather than loving, enjoying, and serving him for his own sake. This means that you can rebel against God and be alienated from Him either by breaking His rules or by keeping all of them diligently. It’s a shocking message: Careful obedience to God’s law may actually/intentionally serve as a strategy for rebelling against God.

Given this powerful statement, let us look for a minute again at the elder brother. Why is he so angry with the father? He feels he has the right to tell the father how the robes, rings, and livestock of the family should be deployed. In the same way, “religious” people commonly live very moral lives, but their goal is to get leverage over God, to control Him, to put Him in a position where they think He (God) owes them. Therefore, despite all their good works and piety, they are actually rebelling against His authority. If, like the elder brother, you believe that God ought to bless you and help you because you have worked so hard to obey Him and be a good person -- then Jesus may be your helper, your example, even your inspiration -- but he is not your Savior. You are serving as your own Savior.

Here then, in this parable, is Jesus’ radical redefinition of what is wrong with those of us who mimic the elder brother. Nearly everyone defines sin as breaking a list of rules. Jesus, on the other hand, shows us that a man who has violated virtually nothing on the list of moral misbehaviors can be every bit as spiritually lost as the most profligate, immoral person. Why? Because sin is not just breaking the rules. Sin is putting yourself in the place of God as Savior, Lord, and Judge just as each son sought to displace the authority of the father in his own life.

Final Thoughts
In closing, I would like to comment on one final topic – the topic of “leaving.” It’s fairly easy to find a book or an article that tells you how to choose a class or a church. But what about leaving either of these? American evangelicals shuffle all too often from class to class and from church to church, following the movements and fancies of the moment. That is not what I’m addressing here. I’m talking about when there are legitimate reasons for leaving a class or a church (heresy, opportunity to exercise spiritual gifts, relocation, etc.).

Before, I comment on how one should leave, let me say that our loyalty to our class/church should be stronger than our attraction to the better schedule, the hot-shot teacher/preacher that just took over a class/church, or the better praise band. Leaving a class/church (even if for legitimate reasons) should feel like leaving a marriage. It should hurt because we have lived and invested our lives with a group of people -- and now we are leaving.

But how should one leave? The usual method is to sneak out the back door with the hope that no one notices. Over the years I’ve had numerous conversations with people who have “left” Titus II, conversations that are sometimes embarrassing and sometimes hurtful. “Haven’t seen you in a while”, I say as we meet in a restaurant (assuming they don’t try to avoid me). “How are you doing? How is your family doing? How is your job situation?” Then I learn that this person has moved to another class/church for whatever reason. I’m quick to try to relieve the embarrassment by asking how their new class/church is enabling them to serve Christ. But these conversations — while cordial and sincere — are hurtful because they happen accidentally. A serendipitous encounter at the grocery store should not be the moment to announce that three months ago you left Titus II or Stonebriar. So how does one properly leave Titus II or Stonebriar? I offer the following suggestions:

1. Leave Humbly
First, leave humbly. The Psalmist writes: “Who can discern his errors? Acquit me of hidden faults. Also keep back Thy servant from presumptuous sins…” (Psalm 19:12-13a). You need to remember that you may not actually be the final word on a subject or topic. Our sinful nature can sometimes blind us. As such, when you are thinking about “leaving” a class or church – be humble. Prayerfully consider your motives. Seek out the counsel of those that are wise in the faith.

2. Leave Deliberately
Second, leave deliberately. Don’t slither or slide. Don’t wander hither and yonder. When it’s time to go, go — and then go become an integral part of another good, Bible-believing, Christ-saturated class/church. The New Testament knows nothing of individual believers taking a little from here and sampling a little from over there. The biblical doctrine of the church describes a body of believers deeply committed to Christ and to one another.

3. Leave Graciously
Third, leave graciously. Has your theology changed to the extent that you need to join a different church? Have the needs of your family or your work schedule compelled you to make a move? Fine. Move, but move graciously. Avoid leaving in a way that causes division or unnecessary controversy in the class/church (Prov. 6:19; 1 Cor. 1:10). Resist the temptation to concentrate on the warts and blemishes of the class/church you are leaving. (You’ll find, soon enough, that your new class/church has a few of these too!) Realize that as a Christian, whatever you do, will be either positive or negative in its apologetic and evangelistic value. Is it any wonder that unsaved people have a low opinion of the importance of the church and commitment to the church when we show so little commitment ourselves? Or, when we demonstrate a negative (or ungracious) attitude when leaving a class/church?

4. Leave Planfully
Fourth, leave “planfully.” Church membership and class involvement are serious undertakings. When we meet Christ, we are saved into the church. The Bible speaks of our being members of one another (Romans 12:4-5). We are joined together in Christ (Ephesians 4:15-16). We eat from one loaf and drink from one cup (Ephesians 4:4-5). We are to carry one another’s burdens (Galatians 6:2). We might even find ourselves selling our property in order to meet another’s needs (Acts 4:32ff.). Church is not just an organization where you go to get; it is an organism where you go to give as well as get, to minister as well as be ministered to. As such, any decision to leave must be done “planfully.” Are you responsible for a specific ministry in your class (shame on you if you aren’t)? If so, have you raised up your replacement? Whose responsibility is it to find your replacement? It is your responsibility. If you want to leave “planfully”, you must ask this question: “How does my departure affect others?”

5. Leave Thankfully
Fifth, leave thankfully. I write as a man who has been a teacher of this class for almost eight years. During these years many people have left our class (some of them because of me). To be honest, some of the people who have left I didn’t know very well. But others I miss sorely. In either case, I always appreciate the ones who take the trouble to say good-bye. Embarrassing or awkward as it may be, have an exit interview with one of the leaders, elders, or pastors of the class/church you are leaving. Explain the reasons for your departure, express your gratitude for their hard work, and commit yourself to praying for the class/church with which you will no longer be associated. It is rarely easy to hear someone say: “I have to leave.” In fact, it always hurts. But the pain is softened when we learn that he or she is going to settle in a godly congregation of Christ-exalting believers. After all, we’re on the same team working for the same purposes.

6. Leave with a Blessing
Finally, leave with a blessing. Many times people tell me they are leaving because God told them to leave. That may be true, but it leaves little room for me to disagree with them. If I do, I am arguing with God and that never works out well. The right way to tell someone is to say: “I am sensing that God is leading me to leave but I am open to your counsel” (see Hebrews 13:17; 1 Thess. 5:12-13). This changes the entire tone of the conversation. Now, the leaders get to be a part of the process and they have a chance to pray with you. Most of the time the decision remains the same and you leave the church for your next assignment. The difference is you leave with the blessing (and participation) of the leaders and those that served with you.

Endnotes
(1) D.A. Carson, The Gospel According to John, (William B. Eerdmans Publishing Company: Grand Rapids, MI; 1991), Pages 553-4.
(2) D.M. Lloyd-Jones, The Assurance of Our Salvation, (Crossway Books: Wheaton, IL; 2000), Page 37.
(3) Ibid, Pages 33-34.
(4) Ibid, Page 38.
(5) Tim Keller, The Prodigal God