Sabbath AfternoonRead for This Week’s Study: 1 John 2:16, 17; Luke 14:26–33; 12:15–21; Deut. 8:10–14; 1 Tim. 6:10; John 15:5; Gal. 2:20.
MemoryText: “Do not be conformed to this world, but be transformedby the renewing of your mind, that you may prove what isthat good and acceptable and perfect will of God” (Romans 12:2,NKJV).
The Word of God tells His people not to “be conformed to thisworld” (Rom. 12:2, NKJV), but the lure of materialism, theinordinate desire for wealth and for what we think wealth canbring, is powerful. Very few people, whether rich or poor, are beyondthe reach of materialism. This includes Christians, as well.
Nothing is wrong with being rich, or even working hard to get aheadin order to provide comfortably for yourself and your loved ones. Butwhen money, or the pursuit of money, becomes all-encompassing, wehave fallen into the devil’s trap and have, indeed, become “conformedto this world.”
The world conveys the idea that the good life, the abundant life,can be found only in money. But money is one mask that Satan hidesbehind in order to secure our allegiance. Materialism is one of Satan’sweapons of choice against Christians. After all, who doesn’t like moneyand what money can bring us in the here and now? Its greatest achievementis instant gratification, but in the end it cannot answer our deepestneeds.
* Study this week’s lesson to prepare for Sabbath, January 6.
Money has become the god of this world, and materialism is itsreligion. Materialism is a sophisticated and insidious system that offerstemporary security but no ultimate safety.
Materialism, as we define it here, is when the desire for wealth andpossessions becomes more important and more valuable than spiritualrealities. Possessions may have value, but their value shouldn’t possessus: “Whoever loves money never has enough; whoever loves wealth isnever satisfied with their income” (Eccles. 5:10, NIV). That’s the problemwith desiring the things of this world: no matter how much we get,it’s never enough. We push harder and harder for more and more of thatwhich can never satisfy us. Talk about a trap!
Read 1 John 2:16, 17. What does this text tell us about what reallymatters?
Read Luke 14:26–33. What is Jesus telling us here, too, about what isof supreme importance for the Christian?
Maybe it could be said like this: those for whom money, or the desirefor money, becomes an all-consuming reality should, indeed, count thecost. “And what do you benefit if you gain the whole world but loseyour own soul?” (Mark 8:36, NLT).
“When Christ came to the earth, humanity seemed to be fast reachingits lowest point. The very foundations of society were undermined. Lifehad become false and artificial. . . . Throughout the world all systems ofreligion were losing their hold on mind and soul. Disgusted with fableand falsehood, seeking to drown thought, men turned to infidelity andmaterialism. Leaving eternity out of their reckoning, they lived for thepresent.”—Ellen G. White, Education, pp. 74, 75.
People drawn to infidelity and materialism and living only for thepresent? Sound familiar?
Who doesn’t like to own things? The question is: How can weknow if the things we own, even if they are few, own us as well?Who alone should own us, and how can we be sure that He does?
Read Luke 12:15–21. What’s the message to us here? How might theprinciple here apply even to someone who is not necessarily rich?
Whether we are rich or poor, our desire to own things can take ourminds off what really matters and focus them, instead, on what’s onlytemporal and fleeting and certainly not worth the loss of eternal life.
We probably never would bow down to a literal statue of gold orsilver and worship it today. Nevertheless, we still can be in danger ofworshiping gold and silver, just in another form.
This parable is applicable in many parts of the world, where life isdedicated almost exclusively to acquiring possessions. Retailers haveturned the hawking of their products into an art form on a global scale.Their marketing strategies are built on making us think that we can’tbe happy or satisfied until we own what they are selling. One very successfulcompany created a product, made us think we needed it, andthen sold it to us. And the truth is: it worked! Even Christians, whosehope is not of this world, are not safe from this deception.
Read Deuteronomy 8:10–14. In what ways can any church member bein danger from the threat warned about here?
What examples can you find, either in the Bible or our world today,that show how the accumulation of wealth and material possessionsincreased a person’s spirituality, love of God, and desire for heavenlyand spiritual things? Please share your answer with the class.
The advertising world is powerful. Companies spend billions puttingimages of their products before us. They almost always use beautifuland appealing people to promote what they are selling. We look at thoseads and see ourselves, not just with the products but as actually beinglike the people in the ads.
Materialism would not be nearly as effective if it were not for thesubtle (and sometimes not so subtle) sensuality woven into the advertising.It is advertising’s most powerful technique, but it acts like poisonto Christians who are struggling against the dangers of materialism.
Read Matthew 6:22–24. What does the eye represent according toChristian thought and action? How should we as Christians reactto the subtle images that tempt us to consume what we really don’tneed?
Advertising that attaches sensuality to retailers’ products can becomea powerful tool. Retailers sell their merchandise by creating excitementin the minds of consumers. The experience is pure fantasy, but it works.It can be almost mystical, taking people, however fleetingly, to whatseems like another realm of existence. It becomes a false religion thatoffers no knowledge and no spiritual truth; yet, at the moment, it is soappealing and alluring that many people don’t resist it. We want it, andwe feel that we deserve it, so why not get it? God alone knows the vastamounts that have been spent, and still will be spent, on things thatadvertisers have convinced us we need.
“I say then: Walk in the Spirit, and you shall not fulfill the lustof the flesh” (Gal. 5:16, NKJV). Although we tend to think of the“lust of the flesh” in sexual terms only, what other ways can webe in danger of fulfilling this lust?
“For I say, through the grace given to me, to everyone who isamong you, not to think of himself more highly than he ought tothink, but to think soberly, as God has dealt to each one a measureof faith” (Rom. 12:3, NKJV).
God said, “ ‘Your heart was lifted up because of your beauty; Youcorrupted your wisdom for the sake of your splendor’ ” (Ezek. 28:17,NKJV). Lucifer deceived himself, thinking he was greater than he reallywas. When he said in his heart, “ ‘I will be like the Most High’ ” (Isa.14:14, NKJV), he revealed self-ambition, claiming rights that he didnot have. Self-deception and self-ambition were two traits of Lucifer’sfallen heart.
These texts about the fall of Lucifer should tell us that, in many ways,the original sin is that of narcissism, which one dictionary defines as“inordinate fascination with oneself; self-love, vanity.” What traits, inany fallen human being, are greater indicators of self-deception thanthese?
Yet, these traits are more common than one might think.Nebuchadnezzar arrogantly thought he was greater than he was (Dan.4:30). The Pharisees also learned to believe this seductive fantasy (seeLuke 18:11, 12). Wealth, too, can lead to this same deception if we arenot careful.
Read 1 Timothy 6:10. What danger is Paul warning about here?
Paul instructs Timothy to beware of many bad kinds of people (2 Tim.3:1–5), including “lovers of money” (NKJV). This love of money canencourage overconfidence and a grandiose attitude of self-absorptionand conceit. This is because materialism imbues people who have greatpossessions with an inflated sense of importance. When one has a lot ofmoney, it’s easy to think more highly of oneself than one should. After all,everyone wants to be rich, but only a very few attain great wealth. Hence,it is easy for the rich to become self-absorbed, proud, and boastful.
Read Philippians 2:3. How does this verse help us understandwhy materialism, and the attitudes it can foster, are so contraryto the Christian ideal?
ThursdayJanuary 4The Ultimate Futility of Materialism
There are many people who love God. Their identity is blended withHis in a way that material possessions can’t dislodge.
Read Deuteronomy 7:6, 1 Peter 2:9, John 15:5, and Galatians 2:20.What does it mean to be God’s possession, and where do we findour true identity?
God says, “ ‘I am the vine, you are the branches. . . . Without Meyou can do nothing’ ” (John 15:5, NKJV). The connection is direct andsecure. “All true obedience comes from the heart. It was heart workwith Christ. And if we consent, He will so identify Himself with ourthoughts and aims, so blend our hearts and minds into conformity toHis will, that when obeying Him we shall be but carrying out our ownimpulses.”—Ellen G. White, The Desire of Ages, p. 668.
On the other hand, materialism offers us an identity that is synonymouswith our possessions. In other words, we define ourselves on thebasis of what we own and what we can buy of this world’s goods. Jamescautions us against this: “Your gold and silver are corroded. Their corrosionwill testify against you and eat your flesh like fire. You havehoarded wealth in the last days” (James 5:3, NIV). “To hoard” meansto collect and store up many treasures; more important, it is in thosetreasures, whether few or many, that many find their identity (Luke12:19–21).
Materialism is a form of identity confusion. This means that formany of us, our identity becomes fused with our possessions. Our possessionsbecome our God (Matt. 6:19–21). As one person said, “I amnothing without my things.” How sad that we can identify ourselvesonly through whatever earthly possessions we have. What a shallow,fleeting, and ultimately futile way to live one’s life, especially for someoneclaiming to be a Christian. Do we identify with God or with ourpossessions? Eventually, it will be one or the other.
How much of your identity is related to the things you own?
Further Thought: “The enemy is buying souls today very cheap.‘Ye have sold yourselves for nought,’ is the language of Scripture. Oneis selling his soul for the world’s applause, another for money; one togratify base passions, another for worldly amusement. Such bargainsare made daily. Satan is bidding for the purchase of Christ’s blood andbuying them cheap, notwithstanding the infinite price which has beenpaid to ransom them.”—Ellen G. White, Testimonies for the Church,vol. 5, p. 133.
Buying souls through materialism is the goal of Satan, and thesuperficial trappings appeal to every heart. Materialism cannot speak,but it knows every language. It knows how to provide pleasure andgratification to both the rich and the poor and cause them to say, “Ihave all that I need here; why worry about anything else?” Thus, materialismcorrupts the mind; it causes people to trust in what they own asopposed to trusting in God. However, the antidote is “ ‘not by mightnor by power, but by my Spirit,’ says the Lord Almighty” (Zech. 4:6,NIV). Materialism cannot withstand the control of the Holy Spirit whenwe give ourselves over to God and determine by His grace not to letmaterialism rule our lives.
Discussion Questions:
What are ways in which, even if we are poor or without manymaterial goods, we still can be swept up in some of the dangers welooked at this week?
Some people say, “I don’t care about money. Money doesn’tmean anything to me.” (Often, the ones who say this have plentyof money anyway.) Why, in most cases, is that simply not true?Finances are important; they do have a role in our lives. The questionis: How can we keep money and our need for money in the rightbiblical perspective?
“ ‘Do not lay up for yourselves treasures on earth, where mothand rust destroy and where thieves break in and steal; but lay upfor yourselves treasures in heaven, where neither moth nor rustdestroys and where thieves do not break in and steal. For whereyour treasure is, there your heart will be also’ ” (Matt. 6:19–21,NKJV). Read carefully what Jesus says to us here. How is what Heis telling us a powerful way to protect ourselves from the dangersof materialism?
Sabbath Afternoon
Read for This Week’s Study: 2 Cor. 8:1–7; Matt. 13:3–7, 22;Gen. 3:1–6; Isa. 56:11; Matt. 26:14–16; 2 Pet. 1:5–9.
Memory Text: “ ‘Now he who received seed among the thorns ishe who hears the word, and the cares of this world and the deceitfulnessof riches choke the word, and he becomes unfruitful’ ” (Matthew13:22, NKJV).
The love of money and material possessions can come at us frommany different angles. Ellen G. White describes the devil’s ployto lure us through the wiles of materialism. “ ‘Go, make the possessorsof lands and money drunk with the cares of this life. Presentthe world before them in its most attractive light, that they may layup their treasure here, and fix their affections upon earthly things. Wemust do our utmost to prevent those who labor in God’s cause fromobtaining means to use against us. Keep the money in our own ranks.The more means they obtain, the more they will injure our kingdom bytaking from us our subjects. Make them care more for money than theupbuilding of Christ’s kingdom and the spread of the truths we hate,and we need not fear their influence; for we know that every selfish,covetous person will fall under our power, and will finally be separatedfrom God’s people.’ ”—Counsels on Stewardship, pp. 154, 155.
Unfortunately, this ploy seems to be working well. Let us look thenat these dangers and what the Word of God says to us so that we canavoid this spiritual trap.
* Study this week’s lesson to prepare for Sabbath, January 13.
A popular television preacher has a simple message: God wants tobless you, and the proof of His blessing is the abundance of materialpossessions that you own. In other words, if you are faithful, God willmake you wealthy.
This idea, or variants of it, has been called the prosperity gospel:follow God, and He will make you wealthy in worldly goods. This ideais nothing but a false theological justification for materialism, becausewhat it’s really saying is, Do you want to be materialistic and to feelgood about it? Well, we have got the “gospel” for you.
Yet, connecting the gospel with guaranteed wealth is a misdirectedsideshow. This belief creates dissonance with Scripture and reflects aself-centered theology that is nothing more than half-truth clothed inbiblical language. At the core of this lie is the issue at the core of allsin, and that is self and the desire to please self above everything else.
The theology of the prosperity gospel teaches that, in giving to God,we gain in return a guarantee of material wealth. But this makes Goda vending machine and turns our relationship with Him into nothingbut a deal: I do this and You promise to do that in return. We give, notbecause it is the right thing to do but because of what we get in return.
That’s the prosperity gospel.
Read 2 Corinthians 8:1–7. What is happening here? What principlesdo we see in these verses that go against this idea of the prosperitygospel? What does Paul mean when he talks about the “grace ofgiving” 2 Cor. 8:7, NIV?
These people, although in “extreme poverty” (2 Cor. 8:2, NIV), werenevertheless very generous, giving even more than they could afford.Verses such as these, and many others, help refute the false theologyof the prosperity gospel, which teaches that if you are living right withGod you will have many material possessions to show for it.
What examples can you find of those who are faithful to God butare not rich in worldly possessions, and those who are not faithfulto God but who are rich in worldly possessions? What shouldthis tell us about using wealth as an indicator of God’s blessings?
We don’t need the Bible to teach us one obvious truth: the cares ofthis life and its riches are temporary. Nothing here lasts, and certainlynot long either. As Paul said: “We look not at the things which are seen,but at the things which are not seen: for the things which are seen aretemporal; but the things which are not seen are eternal” (2 Cor. 4:18).Christians have myopic vision when they are fixated on the cares of thisworld rather than on the path to heaven. And few things can blind theireyes to that path more than the deceitfulness of riches. Helen Keller,who was blind, said: “The most pathetic person in the world is someonewho has sight, but has no vision.” The Bible is filled with examples ofthose who could see but were, indeed, spiritually blind.
“Some love this world so much that it swallows up their love for thetruth. As their treasures here increase, their interest in the heavenlytreasure decreases. The more they possess of this world, the moreclosely do they hug it to them, as if fearful their coveted treasure wouldbe taken from them. The more they possess, the less do they have tobestow upon others, for the more they have, the poorer they feel. O,the deceitfulness of riches! They will not see and feel the wants of thecause of God.”—Ellen G. White, Spiritual Gifts, vol. 2, p. 267.
Blurred spiritual eyesight puts eternal salvation in jeopardy. It is notenough to keep Jesus in view; we must keep Him in focus.
Read Matthew 13:3–7 and 22. What danger is Jesus warning us abouthere? Why is this an easy trap for anyone, rich or poor, to fall into?
First, Jesus warns us regarding “the cares of this world” (Matt. 13:22,NKJV). Jesus knows that we all have cares, including financial ones.The poor worry that they don’t have enough; the rich worry about whatelse they might want. We just need to be certain that we don’t let suchcares “choke the word” (Matt. 13:22, NKJV) in our lives.
Second, Jesus warns us of “the deceitfulness of riches” (Matt. 13:22,NKJV). Although riches themselves are not evil, they still possess thepower to deceive us in ways that can lead to our ultimate destruction.
What are ways that you can see the “deceitfulness of riches” inyour own life? What practical choices can you make to protectyourself from this deception?
Like all sins, covetousness begins in the heart. It starts inside us andthen works outward. This is what happened in Eden.
Read Genesis 3:1–6. What did Satan do to lure Eve into sin? How hashe used the same principles through the ages to deceive us, as well?
“So when the woman saw that the tree was good for food, that it waspleasant to the eyes, and a tree desirable to make one wise, she tookof its fruit and ate. She also gave to her husband with her, and he ate”(Gen. 3:6, NKJV).
If one didn’t know better, one could think that the advertising industrygot its paradigmatic example of how to sell its products from theEden story. The devil presented the fruit of the forbidden tree in a wayto create in Eve a desire to want more than she already had and tomake her think that she needed something that she really didn’t. Howbrilliant! Her fall is a demonstration of the three steps each of us takeswhen we fall to covetousness: I see, I want, I take.
Covetousness, of course, can be a quiet sin. Like lust, it’s hiddenbehind the veil of our flesh. But when it finally brings forth fruit, it canbe devastating. It can damage relationships, leave scars on loved ones,and pummel us with guilt afterward.
Let covetousness surface, and it will override any principle. KingAhab saw Naboth’s vineyard, wanted it, and pouted until his queenhad Naboth murdered for it (1 Kings 21). Achan could not resist whenhe saw a garment and money, so he coveted and took them (Josh.7:20–22). Covetousness is, ultimately, just another form of selfishness.
“If selfishness be the prevailing form of sin, covetousness may beregarded as the prevailing form of selfishness. This is strikingly intimatedby the Apostle Paul, when describing the ‘perilous times’ [2 Tim.3:1] of the final apostasy, he represents selfishness as the prolific rootof all the evils which will then prevail, and covetousness as its firstfruit. ‘For men shall be lovers of their own selves, covetous’ [2 Tim.3:2].”—John Harris, Mammon (New York: Lane n Scott, 1849), p. 52.
Why is it important to recognize in ourselves any and all tendenciestoward covetousness?
Read Isaiah 56:11. What sin is this text warning us about?
For us as fallen beings, greed can be as easy as breathing. And justas natural, too. However, it’s hard to imagine anything in the humancharacter that is less reflective of the character of Christ than greed.“For you know the grace of our Lord Jesus Christ, that though He wasrich, yet for your sakes He became poor, that you through His povertymight become rich” (2 Cor. 8:9, NKJV).
Only the Lord knows the damage that greed has wrought throughouthistory. Greed has led to wars. Greed has caused people to commitcrimes that brought ruin upon themselves and their families. Greed canbe like a virus that will latch onto its host and consume every virtueuntil all that remains is more and more greed. Greed is a malady thatwants everything: passion, power, and possessions. Again, I see, I want,I take.
Read Matthew 26:14–16. What can we learn about the power of greedfrom this sad story?
Notice Judas’ words: “ ‘What are you willing to give me if I deliverHim to you?’ ” (Matt. 26:15, NKJV). Talk about letting greed overrideeverything else! Judas had been privileged as very few people had beenin all history: he lived with the incarnate Jesus, witnessed His miracles,and heard Him preach the words of life. And yet—look at what greedand covetousness led him to do.
“How tenderly the Saviour dealt with him who was to be Hisbetrayer! In His teaching, Jesus dwelt upon principles of benevolencethat struck at the very root of covetousness. He presented before Judasthe heinous character of greed, and many a time the disciple realizedthat his character had been portrayed, and his sin pointed out; but hewould not confess and forsake his unrighteousness.”—Ellen G. White,The Desire of Ages, p. 295.
Who, if not careful, doesn’t manifest some greed in his or herown character? How can we, through God’s grace, keep thisnatural tendency under control?
Read the following texts. What are they saying that can and shouldhelp us understand how people, rich or poor, can protect themselvesfrom the dangers that greed, covetousness, and the love of money andmaterial things can present to the Christian?
Acts 24:24–26
Gal. 5:22–25
2 Pet. 1:5–9
These texts are so rich and filled with a lot of divine injunctionregarding how we should live. But notice one common thread:self-control. This trait can be particularly difficult when it comesto greed, covetousness, and the desire to own things. Only throughself-control, first of our thoughts and then our actions, can we beprotected from the dangers of the things we have been talking about.
We can exercise that control only to the degree with which wegive ourselves over to the power of the Lord. None of us, on ourown, can defeat these sinful traits, especially if they long have beencultivated and cherished. We truly need the supernatural workingof the Holy Spirit in our lives if we are to gain victory over thesepowerful deceptions. “No temptation has overtaken you except suchas is common to man; but God is faithful, who will not allow youto be tempted beyond what you are able, but with the temptationwill also make the way of escape, that you may be able to bear it”(1 Cor. 10:13, NKJV).
Read again 2 Peter 1:5–9. To what path does Peter point? Whatare its steps, and how can we learn to follow them, especially inour struggle against greed and covetousness?
Further Thought: The ultimate human goal is to be happy and satisfied.But being self-fulfilled through materialism will not achieve this goal.Deep down people know this is true, and yet they continue in their obsessionwith possessions: I see, I want, I take. What could be simpler than that?Seventh-day Adventists, just like everyone else, are faced with the temptationto subscribe to the values of materialism. Yet, the continual acquisitionof goods does not produce happiness, satisfaction, or contentment. Instead,it produces problems, as seen when the rich, young ruler turned away fromJesus unhappy, despondent, and downhearted because he did not hear orget what he wanted. “Materialistic values are associated with a pervasiveundermining of people’s well-being, from low life satisfaction and happiness,to depression and anxiety, to physical problems such as headaches,and to personality disorders, narcissism, and antisocial behavior.”—TimKasser, The High Price of Materialism (Cambridge, Mass.: The MIT Press,2002), p. 22.
Materialistic Christians, in other words, proudly drink from the wellof wealth yet are spiritually dehydrated. But we will never thirst fromdrinking the water Christ gives (John 4:14).
Discussion Questions:
Dwell more on the idea of the prosperity gospel. What textsmight those who believe in this idea use to try to promote it? At thesame time, what examples can you find from the Bible of faithfulpeople whose lives are living refutations of this false teaching?
After his first child was a few years old, a man said: “I havelearned two important biblical truths from this child. First, thatwe are born sinners. Second, that we are born greedy.” Who canrelate stories about how even children reveal just how naturallygreedy we human beings are? What does this tell us about theneed of divine grace?
“If we’re looking for the source of our troubles,” someonewrote, “we shouldn’t test people for drugs—we should test themfor stupidity, ignorance, greed, and love of power.” What is it aboutgreed that is so damaging, not just to the greedy person himselfor herself but to those around him or her? What examples doyou know of in which greed has caused terrible damage to allinvolved?
Sabbath Afternoon
Read for This Week’s Study: Ps. 33:6–9; Matt. 19:16–22; 1 Pet. 1:18; Heb. 2:14, 15; Exod. 9:14; Ps. 50:10.
Memory Text: “Therefore God also has highly exalted Him andgiven Him the name which is above every name, that at the nameof Jesus every knee should bow, of those in heaven, and of those onearth, and of those under the earth, and that every tongue shouldconfess that Jesus Christ is Lord, to the glory of God the Father”(Philippians 2:9–11, NKJV).
God does not waste words explaining His perspective on excessiveobsession with money and material things. Christ’s wordsto the greedy rich man who, although blessed by the Lord,hoarded and hoarded what he had, should put the fear of God in us all:“ ‘Fool! This night your soul will be required of you; then whose willthose things be which you have provided?’ So is he who lays up treasurefor himself, and is not rich toward God” (Luke 12:20, 21, NKJV).
Serving God and serving money are mutually exclusive actions. It’sone or the other, God or mammon. It is a fantasy to think we can haveit both ways, because living a double life will sooner or later catch up tous. We might fool others, maybe even ourselves, but not God, to whomwe will one day have to give an account.
We have to make a choice, and the longer we hesitate, make excuses,or procrastinate, the stronger the hold that money and the love ofmoney will exert on our soul. Faith requires a decision.
What should make our decision so much easier is focusing on whoGod is, what He has done for us, and what we owe Him.
* Study this week’s lesson to prepare for Sabbath, January 20.
Read Genesis 1:1; Psalm 33:6–9; Isaiah 45:11, 12; Jeremiah 51:15;and John 1:3. What do these texts tell us about the goodness of thematerial world?
“It was Christ that spread the heavens, and laid the foundations of theearth. It was His hand that hung the worlds in space, and fashioned theflowers of the field. ‘His strength setteth fast the mountains.’ ‘The seais His, and He made it.’ Ps. 65:6; 95:5. It was He that filled the earthwith beauty, and the air with song. And upon all things in earth, and air,and sky, He wrote the message of the Father’s love.”—Ellen G. White,The Desire of Ages, p. 20.
Material things, in and of themselves, are not evil. Unlike some religions,which teach that the material world and matter itself are bad orevil and that only spiritual things are good, the Bible values the materialworld.
After all, Jesus Himself created it. How, then, could it be evil? It can,unfortunately, as with all of God’s gifts, be perverted and used for evil,but that does not make the original gift evil. The Bible warns againstabuse and perversion of the things that God has created in this world,but not against the things themselves.
On the contrary, God created the material world, and He wanted Hispeople to enjoy the fruit and benefits of this world, as well: “And thoushalt rejoice in every good thing which the Lord thy God hath givenunto thee, and unto thine house, thou, and the Levite, and the strangerthat is among you” (Deut. 26:11; see also Deut. 14:26).
Jesus is the Creator (John 1:1–3), and the earth is a mere sample ofwhat He has made. His creative ability gives Him a unique perspectiveon life itself and those who live on the earth. He knows the valueof material things, and He knows that He gave them to us for ourbenefit, and even for our enjoyment. He knows, too, what happenswhen humanity perverts those gifts, or even makes the gifts an endin themselves, when, as with all things, they were meant to be usedto glorify God.
Look around at the incredible bounties of the created world. Evenafter the ravages of sin, we still can see the inherent goodness inso much of it. What does the created world, in its goodness, tell usabout the goodness of its Maker?
As Christians, we believe that Jesus was fully God and fullyhuman. This union of the Divine and humanity makes His perspectiveunique as to what is important on earth and important for eternity.That we can’t understand how He could have a divine/humannature doesn’t nullify this truth any more than someone’s lack ofunderstanding about aerodynamics could cause an airplane not tofly.
“Here are two mysteries for the price of one—the plurality of personswithin the unity of God, and the union of Godhead and manhood in theperson of Jesus. . . . Nothing in fiction is so fantastic as is this truthof the Incarnation.”—J. I. Packer, Knowing God (Downers Grove, Ill.:InterVarsity Press, 1973), p. 53.
One reason Jesus came to this world was to show us just how lovingand caring God is and how much He cares for each of us. Far frombeing some cold and distant deity, as some believed, Jesus revealed ourheavenly Father’s true character.
Satan, however, has tried to separate humans from God. He has triedto depersonalize Him, characterizing Him as someone who doesn’t careabout us. He does all that he can, through whatever means possible,to keep us away from knowing and experiencing the reality of God’sgoodness and grace. An inordinate love of material things works wellas one of Satan’s ploys to achieve this end.
Read Matthew 19:16–22. What does this story tell about how Satancan use our love of material things to keep us distant from theLord?
Imagine Jesus Himself, God in the flesh, speaking to this young manwho obviously knew Jesus was somebody special. And yet, what happened?He allowed his great wealth, his love of material things, to separatehim from the very person of God Himself. The love of the worldand of material things blinded him so that even though he was sad, thatsadness wasn’t enough to make him do the right thing. He wasn’t sadbecause he was losing his possessions (he wasn’t). He was sad becausehe was losing his soul over those things.
Whether we are rich or poor, how can we make sure we keep theright relationship to the things of this world?
Debt is not a principle of heaven. But Adam and Eve sinned, anda broken law meant death. Thus, humanity became debtors to divinejustice. We were bankrupt, spiritually insolvent from a debt that wecould never repay.
God’s love for us set in motion the plan of redemption. Jesus becamea “surety” for us (Heb. 7:22). It is Christ’s identity as the Redeemer thatreveals the most important transaction ever made. Only the sacrifice ofHis life could accomplish the required payment of divine justice. Jesuspaid the debt of sin that we owed as justice and mercy embraced at thecross. The universe never had seen or witnessed the display of suchwealth as was used in the payment for the redemption of humankind(Eph. 5:2).
“By pouring the whole treasury of heaven into this world, by givingus in Christ all heaven, God has purchased the will, the affections,the mind, the soul, of every human being.”—Ellen G. White, Christ’sObject Lessons, p. 326.
Read each text and list what Christ has saved us from: Col. 1:13;1 Thess. 1:10; 1 Pet. 1:18; Heb. 2:14, 15; Gal. 3:13; Rev. 1:5.
The Greek word tetelestai in John 19:30 has been called the mostimportant word ever spoken. It means “it is finished” and is the lastutterance Jesus made on the cross. His final declaration meant that Hismission was accomplished and our debt was “paid in full.” He did notutter it as one with no hope but as one who succeeded in the redemptionof a lost world. Looking at the cross of Redemption reveals a past eventwith a present effect and a future hope. Jesus gave His life to destroysin, death, and the works of the devil once and for all. This means that,although undeserving, we are redeemed (Eph. 1:7). To glimpse thewonders of salvation is to tread holy ground.
Christ as the Redeemer is the most sublime image of God. Hissupreme interest is to redeem us. This reveals His perspective towardhumanity and especially how He values a relationship with us. Withjustice satisfied, Christ turns His attention to our response to His sacrifice.
Think about it: Christ paid the debt, fully and completely, for allthe evil you have ever done. What must your response be? SeeJob 42:5, 6.
In His confrontation with Pharaoh, God declared, “ ‘ “ ‘For at this timeI will send all My plagues to your very heart, and on your servants andon your people, that you may know that there is none like Me in all theearth’ ” ’ ” (Exod. 9:14, NKJV).
What did the Lord mean when He said that “ ‘ “ ‘there is none like Mein all the earth’ ” ’ ” (NKJV)?
“It is impossible for the finite minds of men to fully comprehendthe character or the works of the Infinite One. To the keenest intellect,to the most powerful and highly educated mind, that holy Being mustever remain clothed in mystery.”—Ellen G. White, Testimonies for theChurch, vol. 5, pp. 698, 699.
God has no equal (1 Kings 8:60). He thinks, remembers, and acts inways we do not comprehend. No matter how we try to make Him into ourown image, God remains God. He is the One who made every snowflake,brain, face, and individual characteristic unique, and “there is no other”(1 Kings 8:60, NKJV). After all, He is the Creator, and, as Creator, He iscertainly distinct from what He created.
What do these texts tell us about how different God is from His creation?1 Sam. 2:2; Ps. 86:8; Isa. 55:8, 9; Jer. 10:10; Titus 1:2.
When we look at all that God is, all that He possesses, and all thatHe does, it’s remarkable that He could have competitors. And yet, Hedoes, in the sense that He has to “compete” for human love and affection.Maybe that’s why He says that He is a “jealous” God (Exod. 34:14).God created humans to be free, which means we have the option to serveHim or to serve anything else. That has been, in many ways, the essentialhuman problem: choosing to serve other gods, regardless of what formthey come in, as opposed to serving the only God worth serving, the Onewho created and possesses all the universe. That’s why He is indeed ajealous God.
What, if anything, in your life is competing with God for youraffections?
We belong to God, both by creation and by redemption. And notonly do we belong to God, but all our possessions do, as well. We, ofourselves, own nothing other than our own choices.
In contrast, a central tenet of worldliness is the idea that we are ownersof our possessions. Yet, this is deception. For Christians to think thatthey are the ultimate owners of their possessions is to think somethingcontrary to what the Word of God teaches.
God, not we, owns everything (Job 38:4–11). We are merely aliensand tenants (Lev. 25:23), just as the Israelites were in the PromisedLand. We are even dependent on God for our next breath (Acts 17:25).What we think we own, He owns. We are but His stewards, and as suchwe are to manage tangible and even intangible possessions to the gloryof God.
List the things from the following verses that God owns: Deut. 10:14;Ps. 50:10; 104:16; Ezek. 18:4; Hag. 2:8; 1 Cor. 6:19, 20. What dothese texts tell us about how we should view the material things thatwe have in our possession?
“All things belong to God. Men may ignore His claims. While Hebountifully bestows His blessings upon them, they may use His giftsfor their own selfish gratification; but they will be called to give anaccount for their stewardship.”—Ellen G. White, Testimonies for theChurch, vol. 9, p. 246.
God’s ownership and our stewardship mandate a relationship, onethrough which He may use us in ways that will prepare us for heavenand that will benefit and bless others. But unfaithful stewards canrestrict the Owner’s access to His own possessions. As we saw yesterday,God does not force His will upon us. He created us and gave uspossessions in this world to manage for Him until He returns. What wedo with them reflects the kind of relationship that we have with Him.
Think through what it means that, in reality, you don’t own anyof the things that you possess but that they belong to God. Whatshould that tell you about how you should relate to the things inyour possession?
Further Thought:Stewardship, as we understand it, started withGod placing Adam and Eve in a beautiful garden home that they were tocare for and manage (Gen. 2:15). In this perfect environment they wereto make the garden livable, a task that could not have been that hard.God authorized their new role and taught them about their responsibility.Taking care of Eden would give meaning and bring happiness to thenew family.
The Hebrew verb for “dominion” (Gen. 1:26, 28) means “to bringunder control and rule.” This was, given the context, not a harsh dominionbut a benevolent rule in caring for God’s creation. This responsibilityhas not stopped. In this environment Adam and Eve were to learnthat God was the Owner, and they were His managers, or stewards.From the start God intended that Adam and Eve have positions ofresponsibility and trust but not as owners. They were to demonstrate toGod that they were faithful to their tasks.
“Adam and Eve were given the garden of Eden to care for. They were‘to dress it and to keep it.’ They were happy in their work. Mind, heart,and will acted in perfect harmony. In their labor they found no weariness,no toil. Their hours were filled with useful work and communionwith each other. Their occupation was pleasant. God and Christ visitedthem and talked with them. They were given perfect freedom. . . . Godwas the owner of their Eden home. They held it under Him.”—Ellen G.White, Manuscript Releases, vol. 10, p. 327.
Discussion Questions:
What does the fact that God owns the world teach us aboutour basic responsibility when it comes to the environment? Whilewe have to avoid the political fanaticism of some environmentalistswho all but worship the creation itself, what should our attitude,as Christians, be toward taking care of the environment?
Dwell more on the idea of God as a “jealous” God. It’s notalways an easy concept to grasp, especially because in humanterms we look at jealousy as something bad, as something to beavoided. How, though, can we understand this idea as it is appliedto God without any of the negative baggage the word usually carries?
How can we learn to distinguish between the proper use andenjoyment of the physical things that God has created and the abuseof those things? Why is making this distinction so important?
Sabbath Afternoon
Read for This Week’s Study: Ps. 119:11; Eph. 6:18; Rom.8:5, 6; Heb. 11:1–6; 1 Kings 3:14; Ezek. 36:26, 27.
Memory Text: “Riches do not profit in the day of wrath, butrighteousness delivers from death. . . . He who trusts in his richeswill fall, but the righteous will flourish like foliage” (Proverbs 11:4,28, NKJV).
Although Satan failed with Jesus, he has succeeded with everyoneelse. He will continue to do so unless we fight in the armorand power of God, who alone offers us the freedom from thelure of the world.
Thus, we must focus our attention on our heavenly Provider. Davidrealized true value in this life when he wrote, “The lions may growweak and hungry, but those who seek the Lord lack no good thing”(Ps. 34:10, NIV). Solomon recognized that wisdom and understandingwere more valuable than silver and gold (Prov. 3:13, 14). True happinessand right living come from turning our eyes from the possessionswe own and looking to the living Christ, who owns us.
Our only hope to escape the allure of the world is a vital and successfulrelationship with Jesus. This week, we will study the elements ofthat relationship and how crucial it is for our own spiritual success torecognize the power behind the mask of the world and see the importanceof Christ as the real reason for living.
* Study this week’s lesson to prepare for Sabbath, January 27.
Love of worldly possessions, even by those who don’t have much,can be a powerful chain that binds the soul to the world instead of toChrist. Even if we don’t have much in terms of earthly possessions, thepassionate desire to attain material goods can become a terrible cursethat will, if not brought under the control of the Lord, lead a soul awayfrom salvation. Satan knows this, which is why he uses the love ofmaterial possessions to ensnare as many as he possibly can.
What is our only protection?
“Set your mind on things above, not on things on the earth” (Col. 3:2,NKJV). How do we do what Paul tells us to do? See also Ps. 119:11,Eph. 6:18.
What other texts can you find that talk about what we should be keepingour mind focused on? See, for example, Phil. 4:8.
The only cure for worldliness, in whatever form it comes, is a continualdevotion to Christ (Ps. 34:1) through the ups and downs of life.Moses “regarded disgrace for the sake of Christ as of greater valuethan the treasures of Egypt” (Heb. 11:26, NIV). Before any other relationship,Christ must be our first priority. Christ is looking for a commitmentbased on conviction, not on preference; that is, we must bedevoted to Christ because of who He is and what He has done for us,not because of any immediate advantages our faith and commitment toHim might bring.
Our lives are to be hidden in Jesus, and His plans are to be our plans.True commitment is putting our hand to the plow without “ ‘lookingback’ ” (Luke 9:62, NKJV). When we make that kind of commitment,Jesus elevates us to our full potential. When we surrender to Him, He willbreak the world’s hold upon our souls. We must become Christ-centeredinstead of stuff-centered; that alone will fill the void in our lives.
Think about a time you acquired a material possession, somethingthat you really wanted badly. How long did the joy andfulfillment last before it faded away and you were right backwhere you started?
More than six billion Bibles have been distributed worldwide, buthow many are viewed as the Word of the living God? How many areread with a sincere heart open to know truth?
Proper Bible study directs our spiritual compass and enables us to navigatea world of falsehood and confusion. The Bible is a living documentof divine origin (Heb. 4:12), and as such it points us to truths that wecannot get anywhere else. The Bible is Christ’s road map for daily living,and it educates us by expanding our intellect and refining our characters.
Read John 5:39, 14:6, and 20:31. The Bible, specifically the Gospels,gives us our most authoritative information about Jesus. What dothese specific texts in John say about Him and why He is so importantto us and to all that we believe?
We study the Bible because it’s the ultimate source of the Truth.Jesus is the Truth, and in the Bible we find Jesus as we can know Himbecause of how He has been revealed to us there. Here, in God’s Word,the Old and New Testaments, we learn about who Jesus is and what Hehas accomplished for us. We then fall in love with Him and commitour lives and souls to His eternal safekeeping. By following Jesus andobeying His words, as revealed in His Word, we can become free fromthe bonds of sin and of the world. “ ‘Therefore if the Son makes youfree, you shall be free indeed’ ” (John 8:36, NKJV).
Read Romans 8:5, 6. What are we being warned against here, and howcan the study of the Word of God help us in this struggle over ourminds?
The love of the world, especially the love of worldly possessions, caneasily draw us away from God if we are not careful. That’s why we mustkeep ourselves in the Word, which points us to the eternal and spiritualrealities that are so crucial for the Christian life.
Love of worldly things never elevates the mind to spiritual morality;instead, it replaces biblical principles with greed, selfishness, and lust.Love, as revealed in the Bible, builds relationships by teaching us theimportance of the giving of ourselves to others. In contrast, worldliness isall about getting things for ourselves, which is the opposite of everythingJesus represents.
“ ‘And this is eternal life, that they may know You, the only trueGod, and Jesus Christ whom You have sent’ ” (John 17:3, NKJV). It isno wonder that Christians often say that their faith is about a relationshipwith God. If knowing God is “ ‘eternal life,’ ” then we can findthat life through a relationship with Him. And, of course, central to thatrelationship is communication. We saw yesterday that God communicatesto us through His divine Word. We, in turn, commune with Himthrough prayer.
If, as we have seen, we are to set our minds and hearts upon heavenlythings as opposed to things of this world, then prayer is essential. Thisis because, by its very nature, prayer points us to a higher realm thanthat of the world itself.
Yet even here, we must be careful, because sometimes our prayerscan be merely an expression of our own selfish nature. That’s why weneed to pray in submission to the will of God.
Years ago, a woman sang these words, “Oh, Lord, won’t you buy mea Mercedes-Benz?” It was, in her own way, an attack on the materialismof those who profess faith in God. We, too, must be sure that when wepray—which is in itself an act of submission to God and death to theworld—we are seeking God’s will, not just our own.
Read Hebrews 11:1–6. What is the crucial component that must bemingled with all our prayers? Also, what does it mean to come toGod in faith and to pray in faith?
If there is no faith attached to our prayers, there will be presumption,Satan’s counterfeit faith. “Prayer and faith are closely allied,and they need to be studied together. In the prayer of faith thereis a divine science; it is a science that everyone who would makehis lifework a success must understand. Christ says, ‘What thingssoever ye desire, when ye pray, believe that ye receive them, andye shall have them.’ Mark 11:24. He makes it plain that our askingmust be according to God’s will; we must ask for the things that Hehas promised, and whatever we receive must be used in doing Hiswill. The conditions met, the promise is unequivocal.”—Ellen G.White, Prayer, p. 57.
Look at your own prayer life. What do you pray for? What doyour prayers tell about your priorities? What other things mightyou need to be praying for?
One of the most beautiful stories in the Bible is found in the storyof Solomon’s request to God to give him above all things “ ‘an understandingheart to judge Your people, that I may discern between goodand evil. For who is able to judge this great people of Yours?’ ” (1 Kings3:9, NKJV).
What important words did God say to Solomon that, had he heeded,would have spared the king the ruin that his possessions broughtupon him? Why was what God said to him here so important for allof us? 1 Kings 3:14; see also 1 John 5:3, 1 Pet. 4:17.
Solomon had great wisdom, but wisdom in and of itself, if not actedupon and lived out, becomes nothing more than good information. Inthe biblical sense of the word, wisdom not acted upon is not truly wisdom.Many will be lost who will have had plenty of correct informationabout God and His requirements. But Solomon’s lack of obediencecaused him to stray from the paths to which the Lord had called him.Only later in life did he truly come to his senses, writing in humility:“For wisdom is better than rubies, and all the things one may desirecannot be compared with her” (Prov. 8:11, NKJV).
Wisdom is the application of knowledge and understanding.Knowledge represents the facts; understanding represents discernment;and wisdom comes in the process of applying our understanding andknowledge to our lives. A wise steward needs not only knowledge andunderstanding, but also the experience that comes from living out thatknowledge and understanding.
Solomon’s example shows us how easily even the wisest and mostunderstanding of people can get swept up in the emptiness of a materialisticlifestyle if that person doesn’t live out the knowledge that he orshe has been given.
Compare 1 Corinthians 3:19 and Proverbs 24:13, 14. What is thedifference between the two kinds of wisdom talked about in thesetexts? Share your answers with the class on Sabbath.
The great controversy is real; two sides are battling for our souls. Oneis drawing us to Christ (John 6:44) and one to the world (1 John 2:16).The power of the Holy Spirit in our lives can and will draw us in theright direction if we only will submit to Him.
“ ‘However, when He, the Spirit of truth, has come, He will guideyou into all truth’ ” (John 16:13, NKJV; see also John 14:16). The HolySpirit empowers us to live by principle and by faith, not by whims oremotions that so dominate the world. Successful preparation for livingin heaven comes by living faithfully in this world under the directionof the Holy Spirit.
Paul counsels: “Your faith should not be in the wisdom of men butin the power of God” (1 Cor. 2:5, NKJV). The lure of the world, oftenthrough material possessions, draws us away from the Lord. In contrast,if we do not resist, the power of the Holy Spirit will pull us towardJesus.
Success in the battle with the world and its lures will be accomplishedonly from outside of ourselves. Read Ezek. 36:26, 27; John14:26; and Eph. 3:16, 17. When we let the Holy Spirit take possessionof us, what things will God do to ensure that we have spiritualvictory?
“It is through false theories and traditions that Satan gains his powerover the mind. By directing men to false standards, he misshapes thecharacter. Through the Scriptures the Holy Spirit speaks to the mind,and impresses truth upon the heart. Thus He exposes error, and expelsit from the soul. It is by the Spirit of truth, working through the wordof God, that Christ subdues His chosen people to Himself.”—Ellen G.White, The Desire of Ages, p. 671.
The Holy Spirit is the reporter of truth and is the ultimate gift thatJesus could give to represent the deity on earth after His ascension. TheHoly Spirit strives to give us power to overcome the powerful lure ofthe world and its “charms.”
The world does pull at us all, doesn’t it? What choices can youmake, right now, that can help you surrender to the Holy Spirit,who alone can give you power to resist the world’s temptations?
Further Thought: A steward operates from the twin principles ofduty and love. “Remember that duty has a twin sister, Love; these unitedcan accomplish almost everything, but separated, neither is capable ofgood.”—Ellen G. White, Testimonies for the Church, vol. 4, p. 62. Dutyis love in action. We need only to dwell on Christ’s sacrifice in order forlove to awaken our duty.
In contrast are the principles of the world: hate and its twin, rebellion.Rebellion can be hate in action. Lucifer rebelled against God (Ezek.28:16, 17) and will never stop doing so until he is destroyed. He turnedthe authority of love into the love of authority. The religious leadersof Israel hated the authority and power Jesus possessed (Matt. 22:29).Even when they fled the temple or withdrew from His piercing gaze,they did not change their ways.
Discussion Questions:
Dwell more on this idea of love and duty. What does Ellen G.White mean when, after calling them twins, she says that onewithout the other is not “capable of good”? What does love looklike without duty, and what does duty look like without love? Whymust they both be together?
The memory verse for this week reads: “Riches do not profitin the day of wrath, but righteousness delivers from death. . . . Hewho trusts in his riches will fall, but the righteous will flourish likefoliage” (Prov. 11:4, 28, NKJV). What is the meaning of this text?What is it saying about riches, and what is it not saying?
In class, discuss the life of Solomon. Ask how he could have goneso far off track. Look through the book of Ecclesiastes for textsthat help reveal the futility and emptiness of worldly possessions,even when we have, like Solomon, so many of them. What have welearned this week about prayer, about Bible study, and about a relationshipwith Christ that can keep us on the right track spiritually?
How can people who do not have a lot of worldly possessionsnevertheless still be caught in the trap that Satan sets for them?
What answer did you come up with in response to Wednesday’sfinal question about the different kinds of wisdom?
Sabbath Afternoon
Read for This Week’s Study: Isa. 22:14–18; 1 Cor. 4:1,2; Col. 2:2, 3; Eph. 6:13–17; 2 Cor. 5:10.
Memory Text: "On the contrary, we speak as those approved byGod to be entrusted with the gospel. We are not trying to pleasepeople but God, who tests our hearts” (1 Thessalonians 2:4, NIV).
Adam and Eve’s first job involved stewardship. The garden andall creation were given to them to care for, to enjoy, and to havedominion over (Gen. 2:15), even though they owned none ofit. Instead, they were stewards of what the Lord had entrusted to them.
This week, we will look more closely at the definition of a stewardbut after the Fall, after our first parents were driven from Eden. Thatis, we also are stewards, but we are stewards in an environment quitedifferent from the one Adam and Eve first enjoyed.
What is stewardship? Certain Bible characters reveal what a stewardis by how they lived. Other scriptures define it more clearly. When webecome God’s stewards, our focus on the world and its materialisticvalues changes to a focus on the Creator and His mission. As withAdam and Eve, God entrusts to us responsibilities of divine origin.Since the Fall in Eden, however, the task of stewardship has changed;along with the responsibilities of caring for the material world, we arealso entrusted to be good stewards of spiritual truths.
* Study this week’s lesson to prepare for Sabbath, February 3.
The word steward itself is translated only a few times in the OldTestament. In most cases, it comes from the phrase regarding the onewho is “upon the house,” the idea of being in charge of the runningof a house; that is, a “steward” (Gen. 43:19; 44:1, 4; 1 Kings 16:9).Stewards had responsibilities to manage household affairs and theirmaster’s possessions, doing whatever was asked of them. The definitionof a steward in the Old Testament can be found by identifying thecharacteristics of a steward. Stewards cannot be separated from theirstewardship, for it reveals their identity.
Some characteristics of a steward are made clear in the OldTestament. First, the position of a steward was one of great responsibility(Gen. 39:4). Stewards were chosen because of their abilities, andthey received respect and trust from their owners for getting the jobdone. Second, stewards knew that what had been entrusted to thembelonged to their owner (Gen. 24:34–38). This is the supreme differencebetween a steward and an owner. Stewards understand theirposition. Third, when stewards took for their own use what had beenentrusted to them, the relationship of trust between them and the ownerwas broken, and the stewards were dismissed (Gen. 3:23, Hos. 6:7).
Read Isaiah 22:14–18. During Hezekiah’s reign, Shebna was appointedsteward, as well as treasurer—both very important positions ofauthority. What happened to him as a result of his abuse of hisposition?
“A steward identifies himself with his master. He accepts the responsibilitiesof a steward, and he must act in his master’s stead, doing ashis master would do were he presiding. His master’s interests becomehis. The position of a steward is one of dignity because his master trustshim. If in any wise he acts selfishly and turns the advantages gainedby trading with his lord’s goods to his own advantage, he has pervertedthe trust reposed in him.”—Ellen G. White, Testimonies for the Church,vol. 9, p. 246.
How can we better learn the important concept that we areindeed stewards of what we possess in this life? How should thisrealization impact all that we do?
The two basic words for “steward” in the New Testament are epitropos,occurring three times, and oikonomos, occurring ten times. Bothof these words describe positions that incorporate managerial responsibilitiesentrusted to the steward by the owner.
In both the New and Old Testaments, stewards are defined by whatthey do. The New Testament specifically describes the steward in termsof accountability (Luke 12:48) and expectations (1 Cor. 4:2). The OldTestament, though, is more focused on declaring God’s ownershipthan on directly defining us as His stewards. Thus, while the conceptof a steward is very similar for both Testaments, the New Testamentexpands the concept beyond only household management.
In the parable of the dishonest steward (Luke 16:1–15), Jesusexpands the definition of steward. His lesson is about more than a stewardescaping financial disaster. It is also applicable to those escapingspiritual disaster through a wise manifestation of faith. A wise stewardwill prepare for the future of Jesus’ return beyond the here and now(Matt. 25:21).
Read 1 Corinthians 4:1, 2; Titus 1:7; and 1 Peter 4:10. What do theytell us about stewards and stewardship?
“Shall I open my heart to the Holy Spirit, that every faculty and energymay be aroused, which God has given me in trust? I am Christ’s property,and am employed in His service. I am a steward of His grace.”—Ellen G.White, Fundamentals of Christian Education, p. 301.
In Luke 12:35–48, Jesus also uses the term “steward” metaphorically.He tells of the wise steward being ready for the Son of man’s returnand describes the unfaithful steward as one who has given up caringbecause the master has delayed His return. The unfaithful steward hasturned into a tyrant and has become abusive to those around him. He isno longer a pattern of good works or a manager of grace.
When we accept Christ, we are stewards, called to manage God’sresources. But more important, we are to manage the spiritual realitiesof the Christian life in preparation for heaven.
Read Luke 12:45. Why must we as Seventh-day Adventists, whooften struggle with a sense of “delay,” be especially careful aboutfalling into this deception?
Read Colossians 2:2, 3 and 1 Timothy 3:16. What do these verses identifyas a “mystery”? What does the fact that it is a “mystery” say tous about the limits of what we can know about it?
Zophar the Naamathite says to Job, “ ‘Can you fathom the mysteriesof God?’ ” (Job 11:7, NIV). The word mystery means “puzzling,obscure, unknown, unexplained, or incomprehensible.” The mysteriesof God have been recorded in Scripture, even though understandingthem fully is still beyond our comprehension. That’s why they aremysteries. It is as if each of us is a nearsighted person looking into theheavens, hoping to see the smallest detail. We can’t see that far unlessGod reveals it to us.
What does Deuteronomy 29:29 say about what is revealed to us?
We are stewards of things that we do not understand fully. We knowonly as much as revelation and Scripture reveal. Our greatest stewardshipis to live “as servants of Christ and stewards of the mysteries ofGod” (1 Cor. 4:1, NKJV).
God wants us, as His stewards, to preserve, teach, protect, and carefor divine truth that He has revealed. How we do this is the ultimatestewardship, and it means we are “holding the mystery of the faith witha pure conscience” (1 Tim. 3:9, NKJV).
The greatest of all mysteries is that we all can experience Christ, the“hope of glory.” The plan of salvation is supernatural and impossiblefor us to understand fully. That the Creator of all that was made (John1:1–3) would come down to this earth and be “manifested in the flesh”(Ellen G. White, Manuscript Releases, vol. 6, p. 112) only to offerHimself as a sacrifice for the sins of humanity entails mysteries thatprobably never will be comprehended fully by any of the creation. Evenangels study to understand the mystery of why Jesus came to earth (1 Pet.1:12). Nevertheless, what they do know causes us all to praise the Lordfor His glory and goodness (see Rev. 5:13).
You have been called to be a steward of the gospel. What responsibilitiesdoes that automatically mean you have?
When we think of stewardship, we think of tangibles—and rightlyso. But as we have now seen, stewardship goes beyond that. Liketangible possessions, intangible gifts come from God, as well. Theseintangibles are spiritual possessions that God gives to us (1 Pet. 4:10)so that we can, in Christ, develop Christian characters and becomethe people we can be in Him. Thus, we must manage intangible giftseven more carefully than tangible ones, because they are infinitelymore valuable.
Read Ephesians 6:13–17. What have we been given by God that we areto be stewards of? Why is the proper management of these thingsso crucial to us?
“The gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23,NKJV). The world, and all that it offers, cannot offer us the redemptionthat we have in Christ. Redemption, a gift God gives to us, is our mostvaluable possession. Keeping the reality of this redemption alwaysbefore us helps us maintain perspective in our stewardship of otherpossessions given to us from God, as well.
“Only in the light that shines from Calvary can nature’s teachingbe read aright. Through the story of Bethlehem and the cross let it beshown how good is to conquer evil, and how every blessing that comesto us is a gift of redemption.”—Ellen G. White, Education, p. 101.
Redemption is ours only because Jesus paid the ultimate price. Paulclearly states, “In Him we have redemption through His blood, theforgiveness of sins, according to the riches of His grace” (Eph. 1:7,NKJV). The words “we have” mean that we have “redemption.” It isours, but only because God has given it to us. How crucial, then, thatwe keep on “the whole armor of God” (Eph. 6:11, NKJV), in order thatthe evil one doesn’t come and take it away. For the only way he can dothis is if we allow him to, which will happen only if we don’t obey whatis revealed to us in “the word of God” (Eph. 6:17). Our greatest protectionis by obeying, in faith, the light we have been given.
Read again Ephesians 6:13–17. How do we put on the armor ofGod, and in what ways are we stewards of all that we have beengiven in that armor?
Wise stewards are defined by their willingness to accept and executethe moral principle of personal responsibility. Acceptance of personalresponsibility is the choice we make and the actions we take. It recognizesthe relationship between cause and effect. Willingness to acceptpersonal responsibility is a key trait that cannot be ignored when wedefine what a steward is, for stewards must be single-minded in havingthe best interest of the Owner at heart. Hence, such willingness isa choice that defines the desired relationship a steward has with God.
“God desires to bring men into direct relation with Himself. Inall His dealings with human beings He recognizes the principle ofpersonal responsibility. He seeks to encourage a sense of personaldependence and to impress the need of personal guidance. His giftsare committed to men as individuals. Every man has been made asteward of sacred trusts; each is to discharge his trust according to thedirection of the Giver; and by each an account of his stewardship mustbe rendered to God.”—Ellen G. White, Testimonies for the Church,vol. 7, p. 176.
When we become stewards, we will not shift our responsibility toanother individual or to an organization. Our personal responsibility isto God and will be reflected in all of our interactions with those aroundus (Gen. 39:9; see also Dan. 3:16). We will embrace the task at handto the best of our abilities. Success in God’s eyes will depend more onour faith and on our purity than on intelligence and talent.
Read 2 Corinthians 5:10. How do we understand these words in thecontext of what it means to be a wise steward?
For centuries, theologians and philosophers have debated the difficultquestion of free will. But the Scripture is clear: we as humanbeings do have free will and free choice. The idea of being judged byour deeds makes no sense otherwise. Hence, we do have a personalresponsibility, by the grace of God, to choose to make the right decisionsin all that we do, which includes being faithful stewards of allour Master’s goods.
Further Thought:The word translated as “steward” in a few OldTestament texts comes not from a single word but from a phrase: asheral bayt, the “one who is on or over a house.” For example, Genesis 43:19can be translated: “When they drew near to the steward of Joseph’shouse, they talked with him at the door of the house” (NKJV, emphasisadded). If one considers that the family that resides in the house is partof the house itself, then what is more valuable to a person than his or herown home? Hence, a steward is someone being entrusted with somethingvery valuable that, nevertheless, does not belong to him or her. In manyways, that makes the responsibility even greater than it would be if thesteward were in charge of his or her own possessions.
This same idea is continued in the New Testament, as well. “The NTtakes OT ideas and joins them with first-century ideas, concepts, andwords, thus enriching and enlarging the biblical teaching on stewardship.The most common Greek words used in relationship with stewardshipare derived from oikos and oikia, ‘house.’ The oikonomos is onewho keeps the house: the steward or manager. Oikonomia is the abstractnoun, ‘management of the house,’ the meaning of which is often muchbroader.”—Handbook of Seventh-day Adventist Theology (Hagerstown,Md.: Review and Herald Publishing Association, 2000), p. 653.
Discussion Questions:
Instead of taking responsibility for eating the forbiddenfruit, what did Adam say to God when asked about what he haddone? Gen. 3:12. How interesting that one of the earliest humanresponses brought about by sin is to seek to shift the blame fromoneself to another. What does his response say about his willingnessto accept personal responsibility for his actions? What shouldit tell us about our own willingness, as well? How can we learn toavoid the common trait of blaming others for our mistakes?
In class, dwell more on the idea of being stewards of things thatare not tangible but spiritual. What does that mean? How do we“manage” these things?
Think about the three angels’ messages of Revelation 14:6–12.What important truths are expressed there that we have beengiven the responsibility to be stewards of?
Why is it so important for us to learn to trust in and believe inspiritual things that we don’t understand fully? In what worldlyways do we do that all the time anyway?
Sabbath Afternoon
Read for This Week’s Study: Heb. 11:8–12; Rom. 4:13,18–21; Matt. 6:24; Heb. 9:14; 1 John 5:2, 3; Luke 16:10–12.
Memory Text: “Let a man so consider us, as servants of Christand stewards of the mysteries of God. Moreover it is required instewards that one be found faithful” (1 Corinthians 4:1, 2, NKJV).
Stewards are known by their brand, or their distinctive mark, justas retailers are known by their logos or brand names. In fact,many people have become famous by turning themselves intomarketable brands.
A Christian steward’s brand, or mark, is a reflection of Christ’s lovethrough the relationship that he or she has with Him. When we live andpractice the traits of Christ, our lives will reveal our brand. Our brandis His brand; our identities are blended with His (1 Cor. 6:17).
This week, we look at identifying character traits of God’s stewardsthat make up their brand name. These traits inspire us to look for Jesus’return and to do the work entrusted to us as faithful stewards of Histruth. Each characteristic describes a deepening relationship we canhave with the One who came to seek and save the lost. The more thesequalities are studied, the deeper they will be ingrained in our lives.God’s character of love, in all its dynamics, will become our brand andhave an influence on every aspect of our lives, today and eternally.
* Study this week’s lesson to prepare for Sabbath, February 10.
“Moreover it is required in stewards that one be found faithful” (1 Cor.4:2, NKJV). To fight and win “the good fight of faith” (1 Tim. 6:12, NKJV)is crucial for a faithful steward. “Faithful” is what God is and what we areto become through Him working in us. Being faithful means staying true towhat we know is right, especially in the heat of spiritual battles.
Spiritual conflicts between right and wrong, good and evil, willsurely come. They are part of the fight of faith. The decision that marksstewards in every situation is the choice to be faithful. If you lovewealth, be sure to remain faithful to God and what He says about thedangers of loving money. If you crave fame, remain faithful to what theWord of God says about humility. If you struggle with lustful thoughts,remain faithful to the promises of holiness. If you want power, remainfaithful to what God says about being a servant of all. The choice to befaithful or unfaithful often is made in a split second, even if the consequencescan be eternal.
Read Hebrews 11:8–12, 17–19, and Romans 4:13, 18–21. What dothese verses teach us about being faithful?
In Hebrew, “faithful” means to trust. The same Hebrew root givesus the word “amen,” and it really means to be “solid” or “firm.”Faithfulness means we have been tested and tried, and still we haveremained firmly committed to God’s plan.
Preparing to speak before the emperor, the Reformer MartinLuther “read the word of God, looked over his writings, and soughtto draw up his reply in a suitable form. . . . He drew near the holyScriptures . . . and with emotion placed his left hand on the sacred volume,and raising his right toward heaven, swore to remain faithful to thegospel, and freely to confess his faith, even should he seal his testimonywith his blood.”—J. H. Merle d’Aubigné, History of the Reformation(New York: The American Tract Society, 1846), vol. 2, book 7, p. 260.
Read Revelation 2:10. What should the words about being“ ‘faithful unto death’ ” mean to us in our everyday walk withthe Lord?
“ ‘No one can serve two masters; for either he will hate the oneand love the other, or else he will be loyal to the one and despise theother. You cannot serve God and mammon’ ” (Matt. 6:24, NKJV).What does this text teach us about the supreme importance ofloyalty to God?
Knowing that God’s name means “jealous” (Exod. 34:14) should giveus a clarion call for loyalty. Loyalty to a “jealous” God is loyalty in love.In the fight of faith, loyalty helps define who we are and encouragesus to stay in the battle.
Our loyalty is important to God (1 Kings 8:61). It is not a contractthat tries to foresee every contingency; nor is it just a list of rules. It is,rather, the visible expression of our personal beliefs, faith, and commitment.
Read 1 Chronicles 28:9. What does this text teach us about the importanceof loyalty?
Where there is loyalty, however, there is the possibility of betrayal.Loyalty, like love, must be offered freely, or it’s not true loyalty.Sometimes in war, frontline troops are forced to stay and fight; otherwise,their officers would have them shot. These men might do theirduty, but it isn’t necessarily out of loyalty. That’s not the kind of loyaltyGod asks of us.
Look at Job. He did not foresee the catastrophic events that woulddestroy his family, possessions, and health. He could have given uptrust, love, and commitment, but his loyalty to God was an unwaveringchoice of morality. Honest and unafraid to praise God publicly, heuttered the famous words, “ ‘Though He slay me, yet will I trust Him’ ”(Job 13:15, NKJV). His fidelity in the face of disaster is the essence ofloyalty, and it illustrates loyal stewards at their finest.
Ask yourself: How loyal am I to the Lord, who died for me? Inwhat ways could I better reveal that loyalty?
There are many precious things that we can possess. Health, love,friends, a great family—these all are blessings. But perhaps one of themost important of all is a clear conscience.
Read Hebrews 10:19–22 and 1 Timothy 4:1, 2. What does it meanto have an “evil conscience” and a “conscience seared with a hotiron”?
Our consciences function as internal monitors of our outward lives.A conscience needs to attach itself to a high and perfect standard:God’s law. God wrote His law on Adam’s heart, but sin almost obliteratedit—not just in him but in his descendants. Only fragments of thelaw remained. “[Gentiles] show that the requirements of the law arewritten on their hearts, their consciences also bearing witness” (Rom.2:15, NIV). Jesus succeeded where Adam failed because God’s law was“within [His] heart” (Ps. 40:8, NKJV).
What does Paul say is our only solution to a bad conscience? See Heb.9:14.
“The cobwebbed closet of conscience is to be entered. The windowsof the soul are to be closed earthward and thrown wide open heavenwardthat the bright beams of the Sun of righteousness may have freeaccess. . . . The mind is to be kept clear and pure that it may distinguishbetween good and evil.”—Ellen G. White, Mind, Character, andPersonality, vol. 1, pp. 327, 328. When God’s law has been inscribedon the heart of the believer (Heb. 8:10), and the believer by faith seeksto follow that law, a clear conscience is the likely result.
If you have ever struggled under the strain of a guilty conscience,you know how terrible it can be—how it can be a continuouspresence, never giving you relief. How can focusing on Jesus, andHis death on the cross for you and your sin, help to free you fromthe curse of a guilty conscience?
Abel knelt obediently at his altar, holding the lamb offering as Godhad commanded. Cain, on the other hand, knelt furiously at his altarholding the fruit. Both had brought offerings; yet, only one brother hadbeen obedient to God’s command. The slain lamb was accepted, but theproduce from the ground was rejected. Both brothers had understoodthe meaning and instructions regarding the offering of sacrifices, butonly one obeyed what the Lord had commanded (Gen. 4:1–5).
“The death of Abel was in consequence of Cain’s refusing to acceptGod’s plan in the school of obedience, to be saved by the blood of JesusChrist, typified by the sacrificial offerings pointing to Christ. Cainrefused the shedding of blood, which symbolized the blood of Christto be shed for the world.”—Ellen G. White Comments, The SDA BibleCommentary, vol. 6, p. 1109.
Obedience starts in the mind. It involves the delicate process ofmentally accepting the responsibility of carrying out commands from ahigher authority. Obedience stems from a relationship with an authorityfigure and the willingness to obey that figure. In the case of ourrelationship to God, our obedience is a voluntary, loving action thatmolds our behavior to moral obligations. Obedience to God must be asspecific as He directs, and not only as we think or desire it should be.The case of Cain is a perfect example of someone doing his own thinginstead of doing what God asks.
Read 1 John 5:2, 3 and Romans 1:5; 10:16, 17. What do these textsteach us about the meaning of obedience to the Christian, who issaved by faith without the deeds of the law?
We don’t obey to be saved; we obey because we already are saved.Obedience is the practical statement of a moral faith. Samuel told Saul,“ ‘Has the Lord as great delight in burnt offerings and sacrifices, as inobeying the voice of the Lord? Behold, to obey is better than sacrifice,and to heed than the fat of rams’ ” (1 Sam. 15:22, NKJV).
What did Samuel mean by “ ‘to obey is better than sacrifice’ ”?What should that tell us as Christians that could help us not fallinto the false gospel of cheap grace?
Read Luke 16:10–12. What does this teach us about being trustworthy?Why is this trait so important for a faithful steward?
This principle of trustworthiness is seen all through the Bible. Forexample, in one story four chief Levite gatekeepers were entrusted toprotect the Old Testament sanctuary at night. They were to guard therooms full of treasure and to hold the keys to open the doors everymorning (1 Chron. 9:26, 27). They were given this task because theywere deemed trustworthy.
Being trustworthy is a characteristic of a good steward. This meansthat trustworthy stewards understand the deep significance of theirroles; they understand that God is trustworthy, and they will aim to bethe same (Deut. 32:4, 1 Kings 8:56).
Trustworthiness implies a mature set of character traits. It is the highestlevel of character and competence that a person can achieve in theeyes of observers. Reflecting God’s character means you will do whatyou say you will do, regardless of circumstances or people who pressyou to do otherwise (2 Kings 12:15).
Daniel was considered trustworthy by the monarchs of two worldkingdoms. His reputation throughout his life as a trustworthy counselorwho fearlessly delivered wisdom and truth to kings was in direct oppositionto that of the court soothsayers and magicians. Trustworthinessis the crown jewel of ethics; it puts your moral principles on display intheir purest form. This quality in a steward does not appear overnightbut comes over time by being faithful in even the little things.
Others notice our trustworthiness. They respect us and depend onus because they know we are not swayed easily by opinions, fads, orflattery. Being trustworthy is thus a demonstration of character performancein every responsibility played out on earth, the proving groundfor heaven. “We are to be faithful, trustworthy subjects of the kingdomof Christ, that those who are worldly-wise may have a true representationof the riches, the goodness, the mercy, the tenderness, and thecourtesy of the citizens of the kingdom of God.”—Ellen G. White,Testimonies for the Church, vol. 6, p. 190.
Think about someone whom you know personally who is trustworthy.What can you learn from that person that would help yoube more trustworthy, as well?
Further Thought: Another mark of a good steward is individualaccountability.
“It has ever been the design of Satan to draw the minds of the peoplefrom Jesus to man, and to destroy individual accountability. Satanfailed in his design when he tempted the Son of God; but he succeededbetter when he came to fallen man. Christianity became corrupted.”—Ellen G. White, Early Writings, p. 213.
With Christ at the center of our being, we are open to His guidance.As a result, our faith, loyalty, obedience, clear conscience, trustworthiness,and individual accountability will be revealed in our lives. Thus, asstewards, we are made complete in the hands of God (Ps. 139:23, 24).
Individual accountability is an essential biblical principle. While onearth, Jesus was individually accountable to the Father (John 8:28). Weare accountable for every idle word (Matt. 12:36). “ ‘For everyone towhom much is given, from him much will be required’ ” (Luke 12:48,NKJV). The biggest threat to individual accountability, though, is thetendency to transfer our responsibilities to someone else. “Let it beborne in mind that it is not our own property which is entrusted tous for investment. If it were, we might claim discretionary power; wemight shift our responsibility upon others, and leave our stewardshipwith them. But this cannot be, because the Lord has made us individuallyHis stewards.”—Ellen G. White, Testimonies for the Church,vol. 7, p. 177.
Discussion Questions:
Look at all the different marks of a steward we studied thisweek: individual accountability, trustworthiness, obedience, loyalty,a clear conscience, and faithfulness. How do these relate toeach other? How would slackness in one area lead to slacknessin the others? Or how might firm adherence in one area lead toadherence in the others?
Dwell more on how the promises of the gospel can help thosewho are struggling with a guilty conscience. What promises canthey claim?
We often view the concept of “loyalty” as good in and of itself.But is that always so? In what ways might it be possible to be loyalto someone or something that is not good? Why, then, must theconcept of “loyalty” always be understood in a specific context inorder to see if this loyalty is good or misplaced?
Read for This Week’s Study: Luke 16:10, Lev. 27:30, Gen.22:1–12, Heb. 12:2, Luke 11:42, Heb. 7:2–10, Nehemiah 13.
Memory Text: “ ‘But that on the good ground are they, which inan honest and good heart, having heard the word, keep it, and bringforth fruit with patience’ ” (Luke 8:15).
What is an honest heart, and how is it revealed? Contemporaryculture often views honesty as some vague, relativistic ethic;most people are dishonest occasionally but consider it acceptableas long as the infringement is not too great. Also specific circumstances,it is claimed, could justify some dishonesty.
Truth and honesty are always together. Yet, we were not born with aninclination to be honest; it is a learned moral virtue and is at the core ofa steward’s moral character.
When we practice honesty, good things come of it. For instance, thereis never a worry about being caught in a lie or having to cover it up. Forthis reason and more, honesty is a valuable personality trait, especiallyunder difficult situations when the temptation might easily be towarddishonesty.
In this week’s lesson, we will study the spiritual concept of honestythrough the practice of tithing, and see why tithing is vitally importantto the steward and stewardship.
* Study this week’s lesson to prepare for Sabbath, February 17.
One thing most of us have in common is that we do not like dishonesty.We especially do not like it when we see it manifested in others.It’s not easy, though, to see it in ourselves; and when we do, we tend torationalize our actions, to justify them, to downplay their significance:Oh, it’s not that bad; it’s only a small thing, not really important. Wemight fool ourselves even, most of the time; but we never fool God.
“Dishonesty is practiced all through our ranks, and this is the causeof lukewarmness on the part of many who profess to believe thetruth. They are not connected with Christ and are deceiving their ownsouls.”—Ellen G. White, Testimonies for the Church, vol. 4, p. 310.
Read Luke 16:10. What important principle does Jesus express herethat should help us see how important it is to be honest, even in the“ ‘little things’ ” (NLT)?
God, though, knows just how easily we can be dishonest, especiallywhen it comes to the things that we possess. Hence, He has given us apowerful antidote to dishonesty and selfishness, at least when it comesto material possessions.
Read Leviticus 27:30 and Malachi 3:8. What do these texts teach, andhow can what they say help to keep us honest?
“No appeal is made to gratitude or to generosity. This is a matter ofsimple honesty. The tithe is the Lord’s; and He bids us return to Himthat which is His own. . . . If honesty is an essential principle of businesslife, must we not recognize our obligation to God—the obligationthat underlies every other?”—Ellen G. White, Education, pp. 138, 139.
How can paying tithe help you remember who, ultimately, ownsall that you have? Why is it important never to forget who ownsall our possessions anyway?
Read Genesis 22:1–12. What does this story tell us about the reality ofAbraham’s faith?
The life of faith is not a one-time event. We don’t just express faith ina powerful way one time, and thus prove that we are, indeed, loyal andfaithful Christians living by grace and covered by the blood of Christ.
For example, the religious world still after thousands of yearsremains astonished at the act of faith displayed by Abraham with Isaacon Mount Moriah (Genesis 22). Yet, this act of faith wasn’t somethingthat Abraham just conjured up when he needed it. His life of faithfulnessand obedience beforehand was what enabled him to do as he did.Had he often been unfaithful before this event, he never would havepassed the test as he did. There is no question, either, that a man withthat kind of faith surely lived it out after the event, as well.
The point is that the faith of a steward is not a one-time act either.Over time, it will grow either deeper and stronger or shallower andweaker, depending upon how the one who claims that faith exercises it.
Read Hebrews 12:2. What does this tell us about the source of ourfaith and how to have faith?
Our only recourse as faithful stewards is to look “unto Jesus, theauthor and finisher of our faith, who for the joy that was set beforeHim endured the cross, despising the shame, and has sat down at theright hand of the throne of God” (Heb. 12:2, NKJV). The word finisheris used only in this one instance in the New Testament and also can betranslated as “perfecter.” It means that Jesus is intent on bringing ourfaith to maturity and completeness (Heb. 6:1, 2). Thus, faith, the lifeof faith, is a dynamic experience: it grows, it matures, and it increases.
In what ways have you seen your faith grow and mature overtime? Or has it?
As we saw yesterday, faith is a process, a dynamic experience that,ideally, grows and matures. And one way God is “finishing” our faithand bringing it to completeness is through the act of tithing. Rightlyunderstood, tithe returned to God is not legalism; when we tithe we arenot working or seeking to earn our way to heaven. Instead, tithing is astatement of faith. It is an outward, visible, personal expression of thereality of our faith.
After all, anyone can claim to have faith and to believe in God, andeven to believe in Jesus. As we know, “even the demons believe” in God(James 2:19, NKJV). But to take 10 percent of your income and give itback to God? That is an act of faith.
Read Luke 11:42. What does it mean when Jesus implies that tithingis not to be left undone? How does tithe relate to the weightier mattersof the law?
Tithing is a humble expression of dependence on God and an act oftrust that Christ is our Redeemer. It is recognition that we have beenblessed already “with every spiritual blessing in Christ” (Eph. 1:3, NIV)and a promise of more.
Read Genesis 28:14–22. What was Jacob’s response to God’s promise?
“God’s plan in the tithing system is beautiful in its simplicity andequality. All may take hold of it in faith and courage, for it is divinein its origin. In it are combined simplicity and utility, and it does notrequire depth of learning to understand and execute it. All may feelthat they can act a part in carrying forward the precious work of salvation.Every man, woman, and youth may become a treasurer for theLord, and may be an agent to meet the demands upon the treasury.”—Ellen G. White, Counsels on Stewardship, p. 73.
In what ways have you discovered for yourself the true spiritualblessings that come from paying tithe? How has paying tithehelped to increase your faith?
We often talk about giving God tithe. But how do we give to Godwhat He already owns?
Read Leviticus 27:30. What two important points are found in thistext in regard to tithe?
“Tithe belongs to the Lord and therefore is holy. It does not becomeholy through a vow or a consecration act. It is simply holy by its verynature; it belongs to the Lord. No one except God has a right to it. Noone can consecrate it to the Lord, because tithe is never part of a person’sproperty.”—Ángel Manuel Rodríguez, Stewardship Roots (SilverSpring, Md.: Stewardship Ministries Department, 1994), p. 52.
We do not make tithe holy; God does so by designation. He has thatright. As stewards, we return to Him what is His. Tithe is dedicated toGod for a specific task. Holding it for any other designation is dishonest.The practice of returning a holy tithe is never to be broken.
Read Hebrews 7:2–10. How does Paul’s discussion of Abraham’stithing to Melchizedek reveal a deeper significance of tithing? Towhom was Abraham really tithing?
Thus, as the Sabbath is holy, so the tithe is holy. The word holy means“set apart for sacred use.” The Sabbath and the tithe are connected inthis way. We set apart the seventh-day Sabbath as sacred, as holy; andwe set apart the tithe as God’s sacred possession, as that which is holy.“God has sanctified the seventh day. That specified portion of time,set apart by God Himself for religious worship, continues as sacredtoday as when first hallowed by our Creator.
“In like manner a tithe of our income is ‘holy unto the Lord.’ TheNew Testament does not reenact the law of the tithe, as it does not thatof the Sabbath; for the validity of both is assumed, and their deep spiritualimport explained. . . . While we as a people are seeking faithfullyto give to God the time which He has reserved as His own, shall wenot also render to Him that portion of our means which He claims?”—Ellen G. White, Counsels on Stewardship, p. 66.
What can you do to help keep the realization alive in your heartand mind that your tithe is, indeed, “holy”?
The long reign of Hezekiah is considered the high point for the tribeof Judah. Not since the reign of David and Solomon had Israel enjoyedGod’s blessing so greatly. Hezekiah’s record of revival and reformationis in 2 Chronicles 29–31: “He did what was right in the eyes ofthe Lord” (2 Chron. 29:2, NIV). “The house of the Lord was set inorder” (2 Chron. 29:35, NKJV). The Passover was kept (2 Chron. 30:5).“There was great joy in Jerusalem” (2 Chron. 30:26, NKJV). Paganimages, altars, and high places were destroyed (2 Chron. 31:1). Therewas a sudden revival of heart and reformation of practice, resulting inan abundance of tithe and offerings (2 Chron. 31:4, 5, 12).
Nehemiah gives another example of revival, reformation, and tithing.Read Nehemiah 9:2, 3. What did the revival of the heart mean?Read Nehemiah 13. After Nehemiah reformed the “house of God”(Neh. 13:4), what did the people of Judah bring there (Neh. 13:12)?
“Revival and reformation are two different things. Revival signifiesa renewal of spiritual life, a quickening of the powers of mind andheart, a resurrection from the spiritual death. Reformation signifies areorganization, a change in ideas and theories, habits and practices.”—Ellen G. White, Christian Service, p. 42.
The relationship between revival, reformation, and tithing is automatic.Without a return of the tithe, revival and reformation are lukewarm,if it is a revival at all. Too often, we as Christians stand idle onthe sidelines when we ought to be involved actively on the Lord’s side.Revival and reformation demand a commitment, and tithing is part ofthat commitment. If we hold back from God what He asks of us, wecannot expect Him to respond to what we ask of Him.
Revival and reformation take place in the church, not outside of it(Ps. 85:6). We must seek God for revival (Ps. 80:19) and reformationof “ ‘the things you did at first’ ” (Rev. 2:5, NIV). A reformation musttake place regarding what we keep and what we return to God.
It is not the act that makes the difference, but the decision of the mindand emotions that reveals the motive and commitment. The results willbe an increased faith, sharpened spiritual vision, and renewed honesty.
Further Thought: God initiated all the covenants stated in the Bible,and He has taken the lead in drawing His people into these covenants(Heb. 8:10). The covenant promises reflect His grace, love, and desireto save us.
A covenant with God includes many things: God, a recipient, conditionsof the covenant, commitment to the conditions by both parties,stated penalty for failure to keep the covenant, and intended resultsor outcome desired. The concept of tithing reflects these componentsin Malachi 3:9, 10. This text reiterates the special covenant of tithingbetween God and His stewards. When we enter into such a covenant, itis a visible sign that we object to the materialistic principles of consumerism,and we prove that something good can come out of a converted,sinful heart.
“A close, selfish spirit seems to prevent men from giving to God Hisown. The Lord made a special covenant with men, that if they wouldregularly set apart the portion designated for the advancement of Christ’skingdom, the Lord would bless them abundantly, so that there would notbe room to receive His gifts. But if men withhold that which belongs toGod, the Lord plainly declares, ‘Ye are cursed with a curse.’ ”—Ellen G.White, Counsels on Stewardship, p. 77.
Living in a covenant relationship with God has responsibilities. Weenjoy the promises of the covenant, but oftentimes dislike the commandsand responsibilities. Yet, a covenant is, in this context, a two-sidedarrangement, and tithing is one part of our living within the covenant.
Discussion Questions:
Why is returning tithe such an important act of faith on ourpart?
What words would you have for someone who says, “I justcan’t afford to tithe”? How do you help a person who sees himselfor herself in this situation? And, besides words, what else might bedone to help?
Wednesday’s final question asked what you could do to helpkeep before you the realization that the tithe is holy. What weresome of your answers? How does the fact that the tithe is holyaffect how you relate to paying it?
Sabbath Afternoon
Read for This Week’s Study: Mark 16:15; 1 Pet. 3:8, 9;1 Cor. 9:14; Rom. 3:19–24.
Memory Text: “Do you not know that those who minister the holythings eat of the things of the temple, and those who serve at thealtar partake of the offerings of the altar? Even so the Lord hascommanded that those who preach the gospel should live from thegospel” (1 Corinthians 9:13, 14, NKJV).
As we saw last week, tithing is an important expression of faith.It is one way to reveal, or test, the reality of our profession.“Examine yourselves as to whether you are in the faith. Testyourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified” (2 Cor. 13:5, NKJV).
The first biblical reference to tithing is Abraham’s giving tithe toMelchizedek (Gen. 14:18–20, Heb. 7:4). The Levites also took the tithefor their services at the temple (2 Chron. 31:4–10). Today, the tithe isfor the support of the gospel. When rightly understood, it serves as aspiritual measurement of our relationship with God.
The impact, use, importance, and methods of distribution in tithingare designed for our spiritual growth in supporting God’s work and providingthe financial foundation for preaching the gospel. This is God’splan and has been called the first step that a faithful steward takes.
This week, we will continue our look at tithing: its distribution, whatit means to others, and what impact it has on our spiritual lives.
* Study this week’s lesson to prepare for Sabbath, February 24.
Jesus commands us to “ ‘preach the gospel’ ” (Mark 16:15) and to“ ‘make disciples . . . , teaching them to observe all things’ ” (Matt.28:19, 20, NKJV). Thus, God wants us to be involved in the mostimportant work on earth: bringing people to Jesus. Funding this missionfrom resources entrusted to us by God is the steward’s responsibility.Participation deepens personal commitment in presenting Christ toothers. Every disciple, steward, and worker is to bring the entire tithefor this sacred work. We must pray for unity to be faithful in fundingthe mission, just as a successful mission strengthens our unity of faith.
What is God’s approved financial plan for accomplishing this mission?What does “ ‘the whole tithe’ ” mean? Mal. 3:10, NIV. What doesthe phrase “ ‘that there may be food in my house’ ” mean? Mal.3:10, NIV.
As we have seen, people have been paying tithe since the days ofAbraham and Jacob (Gen. 14:20, 28:22) and probably before. Titheis part of a system that funds God’s church. It is the greatest source offunding and the most equitable method for carrying out His mission.
In today’s cultures, the majority of Christians give relatively littleto fund the mission of God. If every Christian gave an honest tithe,the result would be “almost unimaginable, simply astonishing, nearlybeyond comprehension.”—Christian Smith and Michael O. Emerson,Passing the Plate (New York: Oxford University Press, 2008), p. 27.
In every age, God has had people who were willing to fund His mission.All of us have a responsibility to understand and work together tofinance this global task. We cannot afford to be disorganized, careless,or haphazard about funding the mission. Our challenge is far greaterthan when the people and the Levites said to Nehemiah, “ ‘We will notneglect the house of our God’ ” (Neh. 10:39, NIV) and more dauntingthan what faced believers in the 1800s. Today, members and clergymust be united spiritually and pull together financially in a way thatmeets global objectives and funds the mission.
Think about the vast extent of the Seventh-day Adventist missionin the world (see Rev. 14:6, 7). How should each one of usunderstand his or her own responsibility in regard to helpingfund this work?
As we saw in Malachi 3:10, God promised a great blessing to thosefaithful in their tithe. Yet, God’s blessing is not one-dimensional. Toemphasize, for instance, the accumulation of material assets as a blessing,at the expense of everything else, is a very narrow view of whatGod’s blessing really is.
The blessing in Malachi is spiritual as well as temporal. The meaningof God’s blessing is evidenced by salvation, happiness, a peace of mind,and God always doing what is best for us. Also, when we are blessed byGod, we are obligated to share those blessings with the less fortunate.We have been blessed in order to bless others. Indeed, through us Godis able to extend His blessings elsewhere.
Read 1 Peter 3:8, 9. What is Peter saying to us about the relationshipbetween being blessed and being a blessing to others?
From tithing a double blessing comes. We are blessed, and we are ablessing to others. We can give out of what we have been given. God’sblessings toward us reach inwardly and to others outwardly. “ ‘Give,and it will be given to you. . . . For with the measure you use, it will bemeasured to you’ ” (Luke 6:38, NIV).
Read Acts 20:35. How does this apply to tithing, as well?
The greatest blessing tithing teaches us is to trust God (Jer. 17:7).“The special system of tithing was founded upon a principle which isas enduring as the law of God. This system of tithing was a blessingto the Jews, else God would not have given it them. So also will it bea blessing to those who carry it out to the end of time. Our heavenlyFather did not originate the plan of systematic benevolence to enrichHimself, but to be a great blessing to man. He saw that this system ofbeneficence was just what man needed.”—Ellen G. White, Testimoniesfor the Church, vol. 3, pp. 404, 405.
Think about times you have been blessed by the Lord throughthe ministry of someone else to you. How then can you go and dolikewise for others?
Paul writes to Timothy: “ ‘You shall not muzzle an ox while it treadsout the grain,’ and, ‘The laborer is worthy of his wages’ ” (1 Tim. 5:18,NKJV). He is quoting Moses in Deuteronomy 25:4 regarding the oxand Jesus from Luke 10:7 regarding the laborer. The phrase about theox appears to have been a proverb, and it means it is fair for the ox toeat grain while working. In the same way, the second proverb meansthat devoted laborers who preach the gospel should be rewarded withwages.
God creates and operates in systems. He has designed solar systems,ecosystems, digestive systems, nervous systems, and many more. Thetithing system was used by the Levites (Num. 18:26) in caring for thetabernacle and for their support. The modern equivalent would be thosewho devote their lives to preaching the gospel. God’s tithing system isHis chosen means for supporting the ministry, and it has been in usethroughout salvation history. Supporting such laborers with tithe, then,is foundational and fundamental to God’s work.
What does Paul mean when he says, “The Lord has commanded thatthose who preach the gospel should live from the gospel” (1 Cor.9:14, NKJV)? What is the moral implication found in this phrase?What does 2 Corinthians 11:7–10 teach about the need to supportthose who spread the gospel?
When Paul said, “I robbed other churches, taking wages from themto minister to you” (2 Cor. 11:8, NKJV), he was speaking of receivingwages from a poor Macedonian church while ministering to a richCorinthian church. His point to the Corinthian church was that thosepreaching the gospel deserve to be paid.
Tithe is to be used for a particular purpose and must remain so. “Thetithe is set apart for a special use. It is not to be regarded as a poor fund.It is to be especially devoted to the support of those who are bearingGod’s message to the world; and it should not be diverted from thispurpose.”—Ellen G. White, Counsels on Stewardship, p. 103.
Read Leviticus 27:30. In what ways is the principle seen hereapplicable to us today?
God has a storehouse for wind (Jer. 10:13), water (Ps. 33:7), andsnow and hail (Job 38:22), over all of which He has total control. ButGod’s most precious storehouse is the one involving tithe. “ ‘I give tothe Levites all the tithes in Israel as their inheritance in return for thework they do while serving at the tent of meeting’ ” (Num. 18:21, NIV).This verse is the first mention of where the tithe is kept and is knowntoday as “the storehouse principle.” God further instructed the Israelitesto bring the tithe to a place of His choosing (Deut. 12:5, 6). Duringthe time of Solomon, tithe was returned to the Jerusalem temple. TheIsraelites easily understood what and where the “storehouse” was whenthe prophet Malachi said to them, “ ‘Bring the whole tithe into thestorehouse’ ” (Mal. 3:10, NIV). The storehouse represented the locationwhere religious services took place and from where the Levites weresupported.
What other names are used in Scripture to identify the storehouse?1 Chron. 26:20, 2 Chron. 31:11–13, Neh. 10:38.
Bringing the sacred tithe to the storehouse is the model presented inScripture. In every dispensation, God has had a central storehouseto manage the tithe. Seventh-day Adventists make up a worldwidereligion/church in which the storehouse principle is accepted and practiced.Members are encouraged to return their tithe to the conference/mission through the local church where they hold membership. Thatconference/mission treasury is where pastors receive their salaries.
“As God’s work extends, calls for help will come more and morefrequently. That these calls may be answered, Christians should heedthe command, ‘Bring ye all the tithes into the storehouse, that there maybe meat in mine house.’ Malachi 3:10. If professing Christians wouldfaithfully bring to God their tithes and offerings, His treasury wouldbe full. There would then be no occasion to resort to fairs, lotteries,or parties of pleasure to secure funds for the support of the gospel.”—Ellen G. White, The Acts of the Apostles, p. 338.
Think what would happen if people were to send their tithe towherever they wanted. If everyone did that, what would happento God’s work? Why is it important that we send our tithe towhere it belongs?
Read Romans 3:19–24. What crucial truth, central to our faith, istaught here? Why must we always keep this teaching foundationalto our beliefs?
The gist of the biblical message is that all of us are undeserving ofredemption (Rom. 3:23). If we deserved it, it would be by merit, or byworks, and that idea is contrary to Scripture.
Read Romans 4:1–5. What do these verses teach about grace asopposed to merit?
Thus, salvation is a gift (Eph. 2:8, 9) given to the undeserving.Salvation comes because the merits of Christ’s own perfect sacrificeare credited to our account. As for the matter of tithe, there isno credit obtained from God by returning it. After all, if the tithe isGod’s to begin with, what merit could there possibly be in giving itback to Him?
Tithing is not an act that saves us any more than any of the othergood deeds that we have been created to do as Christians. “For we areHis workmanship, created in Christ Jesus for good works, which Godprepared beforehand that we should walk in them” (Eph. 2:10, NKJV).
Nevertheless, the returning of tithe does reveal an attitude that iseither humble and submissive or opinionated and defiant regardingthat which God has asked us to do. If we love God, we will obey Him.Tithe is an outward expression of our realization that we, indeed, arejust stewards here and that we owe God everything. Just as the Sabbathis a weekly reminder of God as the Creator and Redeemer, the returningof tithe can function in a similar way: it reminds us that we are not ourown and that our life and salvation are gifts from God. As a result, wecan recognize that reality and live a life of faith, acknowledging that thereturning of tithe is a very tangible expression of that faith.
What does Luke 21:1–4 say to us about what it means to live byfaith?
FurtherThought:It is so easy to forget that every breath, every heartbeat,every moment of our existence comes only from the Lord. In Acts 17,Paul talks to the Athenians about the true God, who is not only the Creator(the “ ‘God that made the world and all things therein’ ” [Acts 17:24]) butalso the Sustainer (“ ‘For in Him we live and move and have our being’ ”[Acts 17:28, NKJV]). The Athenians didn’t know about the true God. Weas Christians do, and this realization must be central to how we live. Godhas many claims on us; as a result, we have to live in accordance withthose claims.
“So it is with God’s claims upon us. He places His treasures in thehands of men, but requires that one tenth shall be faithfully laid asidefor His work. He requires this portion to be placed in His treasury. Itis to be rendered to Him as His own; it is sacred and is to be used forsacred purposes, for the support of those who carry the message ofsalvation to all parts of the world. He reserves this portion, that meansmay ever be flowing into His treasure house and that the light of truthmay be carried to those who are nigh and those who are afar off. Byfaithfully obeying this requirement we acknowledge that all belongsto God.”—Ellen G. White, Testimonies for the Church, vol. 6, p. 386.
Discussion Questions:
“Time is rapidly passing into eternity. Let us not keep backfrom God that which is His own. Let us not refuse Him that which,though it cannot be given without merit, cannot be denied withoutruin. He asks for a whole heart; give it to Him; it is His, both bycreation and by redemption. He asks for your intellect; give it toHim; it is His. He asks for your money; give it to Him; it is His.”—Ellen G. White, The Acts of the Apostles, p. 566. What doesEllen G. White mean when she says, “Let us not keep back fromGod that which is His own . . . though it cannot be given withoutmerit, cannot be denied without ruin”? What do we rob ourselvesof when we do not tithe?
Dwell more on the idea of all church members doing with thetithe whatever they want; that is, sending it to whichever causethey deem worthy, as opposed to the “storehouse.” Why is this sucha bad idea? What would happen to our church? Why would suchactions help bring about a terrible fracturing among us?
In Luke 21, Jesus commends the widow for giving her moneyto the temple despite all the corruption that He knows is going onthere. What should that say to those who feel that they can diverttheir tithe because they have questions about how it is being used?
Sabbath Afternoon
Read for This Week’s Study: Matt. 6:19–21; Eph. 2:8; 1 Pet.4:10; Luke 7:37–47; 2 Cor. 8:8–15; 2 Cor. 9:6, 7.
Memory Text: “ ‘For God so loved the world that He gave His onlybegotten Son, that whoever believes in Him should not perish buthave everlasting life’ ” (John 3:16, NKJV).
Our God is a giving God; this great truth is seen most powerfullyin the sacrifice of Jesus. “ ‘For God so loved the world thatHe gave His only begotten Son, that whoever believes in Himshould not perish but have everlasting life’ ” (John 3:16, NKJV). Or inthis verse: “ ‘If you then, being evil, know how to give good gifts toyour children, how much more will your heavenly Father give the HolySpirit to those who ask Him!’ ” (Luke 11:13, NKJV).
God gives and gives; it’s His character. Thus, we who seek to reflectthat character need to give, as well. It’s hard to imagine more of a contradictionin terms than that of “a selfish Christian.”
One way to give back what we have been given is through offerings.Our offerings present an opportunity to express gratitude and love. Onthe day that Jesus welcomes the redeemed into heaven, we will seethose who accepted His grace, and realize that those acceptances weremade possible by our sacrificial offerings.
This week, we will look at important aspects of offerings. Givinggenerously—whether from means, time, or talent—is a powerful wayof living our faith and revealing the character of the God whom weserve.
* Study this week’s lesson to prepare for Sabbath, March 3.
Read Matthew 6:19–21. Although we are so familiar with these verses,how can we nevertheless be free from the powerful hold earthlytreasures can have on us? See Col. 3:1, 2.
“ ‘For where your treasure is, there your heart will be also’ ” (Matt.6:21, NKJV) is an appeal from Jesus. The full magnitude of this statementcan be seen from the preceding two verses, which contrast storingour treasures on earth with storing them in heaven. Three wordsdescribe earth: moths, rust, and thieves (see Matt. 6:19), all of whichimply just how temporal and transient our earthly treasure is. Whohasn’t learned just how quickly earthly things can vanish? “On eartheverything is unstable, uncertain, and insecure; it is subject to decay,destruction, stealing, and loss. Heaven is the opposite: everythingis eternal, durable, secure, and imperishable. In heaven there is noloss.”—C. Adelina Alexe, “Where Your Heart Belongs,” in BeyondBlessings, edited by Nikolaus Satelmajer (Nampa, Idaho: Pacific PressPublishing Association, 2013), p. 22.
Look at your possessions. Even if you have only a very few, sooneror later most of them will be thrown away. The exception might be anheirloom. But a wise steward should be concerned with putting treasuresin heaven for safekeeping. There, unlike here, you don’t have toworry about recessions, thieves, or even plunderers.
Matthew 6:19–21 contains one of the most important concepts onstewardship. Your treasure pulls, tugs, coerces, draws, demands, allures,and desires to control your heart. In the material world your heart followsyour treasure; so, where your treasure is remains vitally important.The more we focus on earthly needs and gains, the harder it is to thinkon heavenly matters.
Professing belief in God but keeping our treasure here on earth ishypocritical. Our actions must agree with our words. In other words,we see our treasures on earth by sight, but we must see our offerings astreasures in heaven by faith (2 Cor. 5:7). Although we, of course, needto be practical and provide for our needs (even retirement), it’s crucialalways to keep the big picture, eternity, in mind.
Read Hebrews 10:34. What important point is Paul making hereabout the contrast between treasure on earth and treasure inheaven?
What, according to Ephesians 2:8, is something else God has given us?
Grace is “undeserved favor.” It is a gift you do not deserve. Godhas poured out His grace on this planet, and, if we would simply notreject it, His grace will reach down and transform our lives, now andfor eternity. All the wealth and power of heaven is embodied in thegift of grace (2 Cor. 8:9). Even angels are amazed at this ultimate gift(1 Pet. 1:12).
No question: of all that God gives us, the grace given us in JesusChrist is the most precious gift of all. Without grace, we would be withouthope. Sin’s doleful impact on humanity is too great for humans everto free themselves from it. Even obedience to God’s law couldn’t bringlife to us. “Is the law then against the promises of God? God forbid: forif there had been a law given which could have given life, verily righteousnessshould have been by the law” (Gal. 3:21). After all, if any lawcould save us, it would be God’s law. But Paul says that even that can’tdo it. If we are to be saved, it would have to be by grace.
Read 1 Peter 4:10. How is stewardship related to grace? Explain howgiving to God and to others displays His grace.
Peter said that as we have received the gift of God’s grace, we are tobe “stewards of the manifold grace of God” (1 Pet. 4:10) in return. Thatis, God has given us gifts; therefore, we need to give back from whatwe have been given. What we have received, by grace, is not just forpleasing and benefiting ourselves, but for the furtherance of the gospel.Freely we have been given (which is what grace is all about); freely,then, we need to give every way we can.
Think about all that God has given you. In what ways can you,then, be a steward of the grace you have been given so freely?
Read Luke 7:37–47. What does this story teach us about the propermotivation for offerings to God?
Mary entered the room and saw Jesus reclining at the table. Shebroke the alabaster box of expensive nard and poured it on Him. Somethought her act was improper, considering that the life she lived wasillicit.
But Mary had been set free from demon possession (Luke 8:2). Then,after witnessing the resurrection of Lazarus, she became overwhelmedwith gratitude. Her perfume was the most valuable possession sheowned, and it was her way of showing thankfulness to Jesus.
This story captures what truly should be our motivation in the givingof our offerings: gratitude. After all, what other response shouldwe have to the priceless gift of the grace of God? His generosity alsoprompts us to give, and when coupled with our gratitude, both makeup the ingredients of meaningful offerings, including our time, talents,treasures, and bodies.
Read Exodus 34:26, Leviticus 22:19–24, and Numbers 18:29. Whilethe context is completely different from today, what principle canwe take from these texts in regard to our offerings?
Our best offerings may seem insufficient in our eyes, but they aresignificant in God’s. Giving God the best shows that we put Him firstin our lives. We don’t give offerings in order to receive favors; instead,we give what we have out of gratitude for what we have been given inChrist Jesus.
“Entire devotion and benevolence, prompted by grateful love, willimpart to the smallest offering, the willing sacrifice, a divine fragrance,making the gift of priceless value. But, after willingly yielding to ourRedeemer all that we can bestow, be it ever so valuable to us, if weview our debt of gratitude to God as it really is, all that we may haveoffered will seem to us very insufficient and meager. But angels takethese offerings, which to us seem poor, and present them as a fragrantoffering before the throne, and they are accepted.”—Ellen G. White,Testimonies for the Church, vol. 3, p. 397.
In an earlier lesson, we noted the story of the widow’s generousoffering. Although minuscule in comparison to other offerings, it wasgenerous because it showed the true nature of her character and heart,prompting Jesus to say, “ ‘This poor widow has put in more than all’ ”(Luke 21:3, NKJV).
God alone (James 4:12) knows our true motives (Prov. 16:2; seealso 1 Cor. 4:5). It is possible to have the right actions with the wrongmotives. To give out of abundance does not require much faith, but togive sacrificially for the good of others can indeed say something verypowerful about our hearts.
Read 2 Corinthians 8:8–15. What is Paul talking about here in regardto giving and the motives for giving? What principles can we takefrom these verses regarding stewardship?
Whatever your motive for giving may be, it is on a continuum that rangesfrom ego to altruism. The fight on this continuum between selfishness andgiving is fought more frequently than any other spiritual fight. Selfishnesswill chill a heart that was once on fire for God. The problem comes whenwe let selfishness into our Christian experience. That is, we find ways tojustify our selfishness and do it in the name of Christ.
The bottom line comes down to one word: love. And love cannot bemanifested without self-denial, a willingness to give of oneself, evensacrificially, for the good of others.
Unless God’s love is reflected in our lives, our giving will not reflectGod’s love. A selfish heart tends to love only itself. We must ask theLord to “ ‘circumcise the foreskin of [our] heart’ ” (Deut. 10:16, NKJV)so that we can learn to love as we have been loved.
Love is the basis of all true beneficence, and it captures the sum ofall Christian benevolence. God’s love directed toward us inspires us tolove in return, and it is truly the supreme motive for giving.
What’s wrong, if anything, with a freewill offering given more outof a sense of obligation than a sense of love?
If Christ came to reveal to us the character of God, one thing shouldbe clear by now: God loves us, and He wants only the best for us. Heasks us to do only what would be for our own benefit, never to ourdetriment. This would include, too, His call for us to be generous andcheerful givers of what we have been given. The freewill and generousofferings we give are as much a benefit to ourselves, the giver, as theycan be to those who receive them. Only those who give this way canknow for themselves just how much more blessed it is to give than toreceive.
Read 2 Corinthians 9:6, 7. How does this text so encapsulate what givingshould be about?
Giving a generous offering can and should be a very personal, spiritualact. It is a work of faith, an expression of gratitude for what wehave been given in Christ.
And, as with any act of faith, giving only increases faith, for “faithwithout works is dead” (James 2:20). And there is no better way toincrease faith than to live out our faith, which means doing things thatgrow out of our faith, that spring from it. As we give, freely and generously,we are reflecting in our own way the character of Christ. We arelearning more about what God is like by experiencing Him in our ownacts. Thus, giving like this only builds trust in God and the opportunityto “taste and see that the Lord is good; blessed is the man who trustsin Him!” (Ps. 34:8, NKJV).
“It will be seen that the glory shining in the face of Jesus is the gloryof self-sacrificing love. In the light from Calvary it will be seen that thelaw of self-renouncing love is the law of life for earth and heaven; thatthe love which ‘seeketh not her own’ has its source in the heart of God;and that in the meek and lowly One is manifested the character of Himwho dwelleth in the light which no man can approach unto.”—Ellen G.White, The Desire of Ages, p. 20.
In what ways have you experienced the reality of how faith growsthrough giving freely and generously out of what you have beengiven?
FurtherThought: “The spirit of liberality is the spirit of Heaven. Thespirit of selfishness is the spirit of Satan. Christ’s self-sacrificing love isrevealed upon the cross. He gave all that he had, and then gave himself,that man might be saved. The cross of Christ appeals to the benevolenceof every follower of the blessed Saviour. The principle illustrated thereis to give, give. This carried out in actual benevolence and good worksis the true fruit of the Christian life. The principle of worldlings is toget, get, and thus they expect to secure happiness; but carried out in allits bearings, the fruit is misery and death.”—Ellen G. White, in AdventReview and Sabbath Herald, Oct. 17, 1882.
Discussion Questions:
What is it about selfishness that makes it so contrary to thespirit of Christ? What are conscious things that we can do to helpprotect ourselves from what is such a natural attitude for a fallenhuman being? “So let each one give as he purposes in his heart, not grudginglyor of necessity; for God loves a cheerful giver” (2 Cor. 9:7,NKJV). The Greek word translated as “cheerful” appears onlyonce in the New Testament and is the word from which we getthe English word “hilarious.” What should that tell us about ourattitude in giving? Make a list of all that you have been given in Christ. Prayabout what you write down. What should this list teach us aboutwhy we should give in response to what we have been given? At thesame time, what does your list teach you about how even our bestgifts, given for the best motives, can seem so paltry in the face ofwhat we have received? Why is selfishness a guaranteed way to make yourself miserable? Think about someone in your own church family right nowwho is in some kind of need. What could you do, even right now,that could reach out and help minister to this person or persons?What can you do, even if it takes a painful sacrifice on your part?
Sabbath Afternoon
Read for This Week’s Study: Col. 1:16–18; Heb. 4:14–16;3 John 3; Gen. 6:13–18; Rev. 14:6–12; 1 Pet. 1:15, 16.
Memory Text: “For God did not call us to be impure, but to live aholy life” (1 Thessalonians 4:7, NIV).
Because of the depth and breadth of stewardship, it is easyto get lost in the big picture, bogged down by tangents andoverwhelmed by its enormity. Stewardship is simple yet alsocomplex, and thus easily can be misunderstood. However, neitherthe Christian nor the church can exist or function without it. To be aChristian is to be a good steward, as well.
“It is not a theory nor a philosophy but a working program. It is inverity the Christian law of living. . . . It is necessary to an adequateunderstanding of life, and essential to a true, vital religious experience.It is not simply a matter of mental assent, but is an act of the will anda definite, decisive transaction touching the whole perimeter of life.”—LeRoy E. Froom, Stewardship in Its Larger Aspects (Mountain View:Calif.: Pacific Press Publishing Association, 1929), p. 5.
What are some of the core tenets of what it means to be a Christiansteward? This week, we will look more at the roles that stewardshipplays in Christian life. We will do so, though, through an interestinganalogy: a chariot wheel.
* Study this week’s lesson to prepare for Sabbath, March 10.
Jesus is the central figure throughout the Bible (John 5:39), and weneed to see ourselves in relationship to Him. He paid the penalty for sinand is “ ‘a ransom for many’ ” (Mark 10:45). Jesus has all authority inheaven and earth (Matt. 28:18), and all things are in His hands (John13:3). His name is higher than all others, and one day every knee shallbow down to Him (Phil. 2:9–11).
“Jesus is the living center of everything.”—Ellen G. White, Evangelism,p. 186.
Christ is the heart of our stewardship and the source of our power.Because of Him, we produce a life worth living, demonstrating to allthat He is the central focus of our lives. Paul may have experiencedmany trials, but no matter where he was or what happened to him, hehad one priority for living: “For to me, to live is Christ, and to die isgain” (Phil. 1:21, NKJV).
Read Colossians 1:16–18, Romans 8:21, and 2 Corinthians 5:17. Whatdo they tell us about just how central Jesus is to everything about us?
There is no genuine stewardship without Christ being our centralcore (Gal. 2:20). He is the center of “that blessed hope” (Titus 2:13),and “He is before all things, and in Him all things consist” (Col. 1:17,NKJV). Just as the axle is the center of the wheel and thus carries theweight of a wagon, Christ is the center of the steward’s life. Just as asolid axle provides stability allowing the wheels to rotate, Jesus is alsothe fixed and stable center of our Christian existence (Heb. 13:8). Hisinfluence should affect everything we think and do. All aspects of stewardshiprotate around and find their center in Christ.
“ ‘For without Me you can do nothing’ ” (John 15:5, NKJV). Thecenter of stewardship is not a hollow void but the reality of the livingChrist, who is working in us to mold our characters now and foreternity.
It’s one thing to say that Jesus is the core of our lives, but it’sanother to live as if He is. How can you be sure that Jesus is,indeed, living in you as He promises He will if you will but letHim in?
One usually doesn’t think of the sanctuary in the context of stewardship.Yet, the link is there because the sanctuary is so crucial toour belief system, and stewardship is part of the system. “The correctunderstanding of the ministration [of Christ] in the heavenly sanctuaryis the foundation of our faith.”—Ellen G. White, Evangelism, p. 221.It is imperative that we understand the role of stewardship in light ofthis biblical concept.
First Kings 7:33 describes a chariot wheel. We will illustrate thesanctuary doctrine as the hub of the wheel. The hub attaches to the axleand provides more stability for the wheel when it turns. Having experienceddeath and a victorious resurrection (2 Tim. 1:10), Christ, throughHis death, is the foundation for His work in the sanctuary (Heb. 6:19,20) and provides the stability for our faith. And it is from the sanctuarythat He ministers in our behalf here on earth (see Heb. 8:1, 2).
“Standing on the sola Scriptura [Scripture alone] principle, BiblicalAdventism builds its doctrinal system from the general perspectiveof the sanctuary doctrine.”—Fernando Canale, Secular Adventism?Exploring the Link Between Lifestyle and Salvation (Lima, Peru:Peruvian Union University, 2013), pp. 104, 105.
What do these texts tell us about Jesus’ ministration in the sanctuary?1 John 2:1, Heb. 4:14–16, Rev. 14:7.
The sanctuary doctrine helps to reveal the great truth of salvationand redemption, which is at the core of all Christian theology. In thesanctuary we see not only Christ’s death for us but His ministry in theheavenly sanctuary, as well. We can see, too, in the Most Holy Placethe importance of God’s law and the reality of final judgment. Centralto it all is the promise of redemption made available to us by the shedblood of Jesus.
The role of stewardship reflects a life anchored in the great truth ofsalvation, as revealed in the sanctuary doctrine. The more deeply weunderstand what Christ has done for us and what He is doing in us now,the closer we come to Christ, His ministry, His mission, His teaching,and His intent for those who live out the principles of stewardship intheir lives.
Read Hebrews 4:14–16. What is found there for us in our ownstruggle with sin, self, and selfishness? How do we draw strengthand hope from what is promised us there?
The sanctuary is central because it is where the great truth of salvationis expressed so powerfully, where the meaning of the Cross isrevealed. And all our doctrines, one way or another, must be linkedto the gospel promise and salvation. Like the spokes of the wheel,other doctrines come out from the great truth of salvation by faithin Jesus.
“The sacrifice of Christ as an atonement for sin is the greattruth around which all other truths cluster. . . . Those who studythe Redeemer’s wonderful sacrifice grow in grace and knowledge.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 5,p. 1137.
What did Jesus mean by referring to Himself as “ ‘the truth’ ” in John14:6? Compare with John 17:17. What are we to do with the truth?3 John 3.
Our doctrinal beliefs influence who we are and the direction inwhich we are going. Doctrines are not just abstract theologicalideas; all true doctrine is anchored in Christ, and all should in variousways impact how we live. In fact, one could say justifiably thatour identity as Seventh-day Adventists is rooted in our doctrinalteachings more than in anything else. The teachings, then, which wederive from the Bible, are what make us who we are as Seventh-dayAdventists.
The role of stewardship is to live doctrinal truth as it is in Jesus,and to do so in a way that positively affects our quality of life.“You have heard Him and have been taught by Him, as the truth isin Jesus: that you put off, concerning your former conduct, the oldman which grows corrupt according to the deceitful lusts, and berenewed in the spirit of your mind, and that you put on the new manwhich was created according to God, in true righteousness and holiness”(Eph. 4:21–24, NKJV).
In this text, we find what it means not only to know the truth butto live it. Being a steward isn’t just about believing doctrines, howevertrue those doctrines are; being a steward means living out thosetruths in our lives and in our interaction with others.
Only twice has God warned the world of coming catastrophe: onceto Noah (Gen. 6:13–18, Matt. 24:37) and the other through the threeangels’ messages (Rev. 14:6–12). These messages pull back a curtain toreveal a unique perspective on future world events. Our understandingof these messages has matured over time, but the message and missionare still justification by faith in Christ, “the third angel’s message inverity.”—Ellen G. White, Evangelism, p. 190. In other words, Jesus andHis great sacrifice for us stand at the core of our present-truth message,the message we have been called to proclaim to the world.
Read Revelation 14:6–12. What is the essence of these messages? Whatare they saying to the world? What responsibility rests upon us inregard to these messages, and how does stewardship fit in?
As Seventh-day Adventists, our mission is to present the truth of thethree angels’ messages in preparation for the second coming of Christ.People must be able to make a decision regarding eternity. The role ofstewardship is a partnership with God in mission (2 Cor. 5:20, 6:1–4).
“In a special sense Seventh-day Adventists have been set in the worldas watchmen and light bearers. To them has been entrusted the lastwarning for a perishing world. On them is shining wonderful light fromthe Word of God. They have been given a work of the most solemnimport—the proclamation of the first, second, and third angels’ messages.There is no other work of so great importance. They are to allownothing else to absorb their attention.”—Ellen G. White, Testimoniesfor the Church, vol. 9, p. 19.
That rim of a wheel is near the point of contact with the ground andrepresents the mission of the three angels’ messages. Their mission isto protect against theological drift and to identify our responsibility inthe last-day events. We are to be stewards of this message, proclaimingit to the world.
It’s so easy, as we think of last-day events, to get caught up incharts and dates. They have their role, but as we seek to preachthis message to the world, how can we make sure we keep Jesusand His sacrifice for us front and center?
Christ wants us to live holy lives. His life illustrates “holiness” andwhat ultimate stewardship should look like (Heb. 9:14). We shouldmanage our lives in a way that is pleasing to God, including how wemanage all that we have been entrusted with. Stewardship is an expressionof that holiness.
Compare 1 Peter 1:15, 16 with Hebrews 12:14. What do “be holy”and “holiness” mean? How do these relate to our stewardship?
The Romans discovered that a chariot wheel lasted longer if a bandof iron was placed around the rim. The craftsman heated the metal toexpand it just enough to slip it over the rim. Cold water shrank it to a tightfit. The band of iron then made contact with the road as the wheel turned.
The iron band on the rim can represent the concept of stewardship.This is the moment of truth, where our spiritual lives rub against ourpractical lives. It is where our faith meets the ups and downs of lifethrough successes and failures. It is where our beliefs get real in therough-and-tumble scuffles of daily living. Stewardship is the outerwrapping of who we are and what we do. It is a witness of our conductand of a life well managed. Our daily actions that reveal Christ are likethe iron on the wheel that touches the road.
Actions are powerful and must be controlled by our commitment toChrist. We are to live with this assurance and promise: “I can do allthings through Christ who strengthens me” (Phil. 4:13, NKJV).
“The sanctification of the soul by the working of the Holy Spirit isthe implanting of Christ’s nature in humanity. Gospel religion is Christin the life—a living, active principle. It is the grace of Christ revealed incharacter and wrought out in good works. The principles of the gospelcannot be disconnected from any department of practical life. Everyline of Christian experience and labor is to be a representation of thelife of Christ.”—Ellen G. White, Christ’s Object Lessons, p. 384.
Look at your daily life, your daily existence. What about it revealsthe reality of Christ in you, working in you, making you a newbeing? What conscious choices do you need to make in order tosee His holiness revealed in you?
FurtherThought: At times chariot wheels had to have the band of ironreset because of stretching caused by the metal’s striking against the road.Resetting took a lot of hard banging and hammering on the iron banditself. This resetting of the band of iron represents stewardship as practicalsanctification. It is having the mind of Christ when responding to everylarge or small aspect of life, even when the process can be hard and painful.Whether this process pertains to our use of money, family relations, oremployment, to name a few, all are to be responded to in the will of Christ.Sometimes, as we all know too well, we can learn this lesson only throughsome hard knocks.
It’s not easy to reset iron. Nor is it easy to reset human character.Think of the experience of Peter. He had been everywhere with Jesus,but he didn’t expect these words from Jesus’ lips: “I have prayed forthee, that thy faith fail not: and when thou art converted, strengthenthy brethren” (Luke 22:32). Not too much later, after denying Jesus,Peter had a change in his life, but only after a very painful and difficultexperience. In a sense, his stewardship was reset. Peter was convertedanew, and his life was going to head in a new direction, but only aftersome real pounding.
Discussion Questions:
What does practical sanctification have to do with Jesus’ instructionto “ ‘let him deny himself, and take up his cross daily” ’? Luke9:23, NKJV. What has been crucified? Gal. 6:14. How does thisillustrate the process of sanctification? How does practical sanctificationhelp us learn to have the mind of Christ? 1 Cor. 2:16.
What has been your own experience regarding how painful trialscan teach powerful lessons about Christian life and followingthe Lord? Let those in class who feel comfortable talk about thoseexperiences and what they have learned. What can we learn fromeach other’s experiences, as well?
Think about other beliefs that we as Seventh-day Adventistshold, be it the Sabbath, the state of the dead, Creation, the SecondComing, and so on. In what ways should these various beliefsimpact the conduct of our lives in general?
Sabbath Afternoon
Read for This Week’s Study: Ps. 37:21, Matt. 4:3–10, Matt.6:33, Deut. 28:12, Prov. 13:11, Prov. 21:5, 2 Cor. 4:18.
Memory Text: “Give to everyone what you owe them: If you owetaxes, pay taxes; if revenue, then revenue; if respect, then respect; ifhonor, then honor. Let no debt remain outstanding, except the continuingdebt to love one another, for whoever loves others has fulfilledthe law” (Romans 13:7, 8, NIV).
Sometimes you can be lucky enough to find someone who is willingto lend you money. Maybe that person does it with a puremotive—that is, he or she actually wants to help you out of afinancial jam. But in most cases, people don’t lend you money out ofthe goodness of their hearts. They lend you money because they wantto earn more (of your) money in return.
We should do all that we can to avoid debt. Of course, in certain circumstances—suchas buying a house or a car, building a church, or gettingan education—we may need to borrow money. But it must be doneas wisely as possible, with the intent of getting out of the debt as soonas possible.
Yet, we must be careful. Spending money we don’t have is the gatewayfor God’s people to “make covetousness and love of earthly treasuresthe ruling traits of their character. As long as these traits rule, salvationand grace stand back.”—Ellen G. White, Early Writings, p. 267.
We are to improve our skills and abilities so that we can stay disciplinedand do all that we can to avoid debt. This week, we will look atwhat the Bible says concerning debt..
* Study this week’s lesson to prepare for Sabbath, March 17.
The prophets and Elisha were getting wood by the river Jordan when“the iron axhead fell into the water. ‘Oh no, my lord!’ [one of the prophets]cried out. ‘It was borrowed’ ” (2 Kings 6:5, NIV). The verb “to borrow”means using with permission something that belongs to another.This permission carries risk and responsibility. Borrowed money is nodifferent from the borrowed ax, except that it can have more seriousconsequences if misused.
The only reason we borrow money is to spend it. The financial riskwe take is in presuming that we have the ability to repay and that therewill be no financial surprises in the future. Yet, the future is unknown tous (Eccles. 8:7); hence, borrowing money always entails a risk.
What do the following texts have to say about debt?
Ps. 37:21
Eccles. 5:5
Deut. 28:44, 45
We may borrow money with the idea to use it wisely, but the temptationto spend what we have, even of borrowed money, can lead to somevery difficult problems. Indeed, spending borrowed money allowsmany of us to live in ways that we can’t afford. Temptation to borrowand spend is the heartbeat of a consumer culture that affects therich and poor. When tempted, we should seek God’s provision (1 Cor.10:13), because borrowing can be a curse (Deut. 28:43–45).
Don’t start the bad habit of borrowing money. If you already have,pay it back as soon as possible. We must learn to spend wisely and bemasters of God’s money and not be mastered by the world’s moneyinstead.
Again, there are some situations in which we may need to borrow.But it must be done cautiously and with the intention of paying everythingback as soon as we can.
What spiritual dangers are there for a person who gets toocaught up in debt?
“And Jacob gave Esau bread and stew of lentils; then he ate anddrank, arose, and went his way. Thus Esau despised his birthright”(Gen. 25:34, NKJV). Esau was a rugged outdoorsman who followedhis passions. When he smelled his brother’s stew, he wanted the lentilsimmediately, even though it was unlikely that he was dying from starvation.Controlled by his emotions and feelings, he allowed the pressureof the moment to overpower reasoning, and he traded his birthright forsome instant gratification. When he wanted his birthright back, and“though he sought it diligently with tears” (Heb. 12:17, NKJV), he didnot receive it.
In contrast, we have the example of Jesus. After a 40-day fast andnear starvation, Jesus was tempted by Satan three times (Matt. 4:3–10).But Jesus saw the temptations for what they were, and even in Hisweakened condition He did not give in to gratification. Jesus livedHis entire life denying the pleasures of sin and gratification, and byso doing He showed that we could have power over sin too. He did nottrade away or lose His birthright, and He invites all to share in beingjoint heirs with Him (Rom. 8:17, Titus 3:7). We keep our birthright byfollowing the example Jesus gave when tempted (1 Cor. 10:13).
The best this world can offer is to experience the here and now,because it cannot offer an experience in the hereafter. To live for yourselfis the opposite of living for God.
What do the following texts teach about the potential dangers ofinstant gratification, even for faithful people? 2 Sam. 11:2–4, Gen.3:6, Phil. 3:19, 1 John 2:16, Rom. 8:8.
The desire for instant gratification is symptomatic of an uncontrolledmind; it is an enemy of patience that undermines long-term goals,mocking and injuring accountability. To delay gratification is a learnedprinciple; it is a life skill that helps us manage situations and pressures,especially the temptations that the world has to offer, such as borrowingmoney unwisely. This idea, however, is not popular in a world builton the indulgence of instant reward, quick fixes, and get-rich-quickschemes. Once we have experienced instant gratification, we are morelikely to choose the short-term reward again, and then again, and again.Stewards of the gifts that God has given us must not fall into that trap.
“There is desirable treasure, and oil in the dwelling of the wise, but afoolish man squanders it” (Prov. 21:20, NKJV). This text contrasts thestewardship of economic responsibility with luxurious and wastefulmanagement. Foolish people make no plans to live within their means.They greedily spend wealth at their disposal, even borrowed wealth,feeling that financial wisdom or frugal living is a hardship, like anunwanted diet. Yet, even when we need to borrow money, such as for ahouse, we must do it with careful consideration and the realization thatwe need to live within our means.
The wealthy can live within their means out of their wealth. Theirproblem is that they always are worrying about their wealth and howto keep it. When people have very little and live from paycheck topaycheck, they worry about sustaining life, not wealth. Still, the Biblegives counsel on living within our means, regardless of how much wehave. Paul recommends what we might consider extreme simplicity:“But if we have food and clothing [could include housing], we will becontent with that” (1 Tim. 6:8, NIV). Paul doesn’t consider earthly possessionsall that important, because for him, living in Christ is enough(Phil. 1:21).
What principle must be remembered before anything else? Matt. 6:33.How can we be sure that this is how we are living?
We should think of our means not as income but as resources that wehave a responsibility to manage. A budget is the method we should useto accomplish this task. Planning a budget is a learned skill that needsto be studied thoughtfully. Disciplined practice and effort are needed tobe successful in managing a balanced financial plan (Prov. 14:15). Ifwe make the commitment to succeed in our financial stewardship plan,we will be able to avoid embarrassing financial mistakes.
If you are having a problem with money management, set up a budget.It doesn’t have to be complicated. It can be as simple as totaling allyour expenditures for a few months and then averaging in your monthlyexpenses. The key is to live within your means, no matter what, and todo all that is possible to avoid debt.
Read Luke 14:27–30. Jesus illustrates here the cost of discipleshipby giving the example of a builder estimating the cost ofbuilding a tower and describing what happens if he can’t finishit. What lesson on stewardship should we take from here?
Read Deuteronomy 28:12. What does this teach us about getting intotoo much debt? What principle do we see at work here?
It’s just common sense to avoid debt as much as you can. Scripturediscourages us from cosigning other people’s debts, as well (Prov.17:18, 22:26). Debt leverages the future and obligates us to submit toits demands from our position of financial weakness. It is a smoothelixir that Christians find difficult to decline and manage. Debt may notbe immoral, but it does not strengthen our spiritual life.
“There must be a strict regard to economy or a heavy debt will beincurred. Keep within bounds. Shun the incurring of debt as you wouldshun leprosy.”—Ellen G. White, Counsels on Stewardship, p. 272.
Debt can become financial bondage that makes us a “servant to thelender” (Prov. 22:7). Because debt is so intertwined with the fabric ofour economic world, we think of it as simply the norm. After all, wholenations exist on debt; why shouldn’t individuals do the same thing?This is a wrong attitude to have.
“Make a solemn covenant with God that by His blessing you will payyour debts and then owe no man anything if you live on porridge and bread.It is so easy in preparing your table to throw out of your pocket twenty-fivecents for extras. Take care of the pennies, and the dollars will take care ofthemselves. It is the mites here and the mites there that are spent for this,that, and the other, that soon run up into dollars. Deny self at least whileyou are walled in with debts. . . . Do not falter, be discouraged, or turn back.Deny your taste, deny the indulgence of appetite, save your pence and payyour debts. Work them off as fast as possible. When you can stand fortha free man again, owing no man anything, you will have achieved a greatvictory.”—Ellen G. White, Counsels on Stewardship, p. 257.
Debt is a weak foundation for Christians to stand on. It can do damageto our spiritual experience and impact our ability to fund God’swork. It robs us of our ability to give to others with confidence, and itsteals opportunities for God’s blessings.
What are some choices you can make right now that could helpyou avoid any unnecessary debt? What might you need to denyyourself of in order to stay out of debt?
Ants labor to save provisions for the winter (Prov. 6:6–8). We arewise to consider their ways when we save money routinely for a specificpurpose. The point in saving is to have resources available for ourliving expenses or needs as opposed to wasting or hoarding what weearn. Managing money requires wisdom, budgeting, and discipline.If all we do is save for ourselves, we are pilfering God’s possessionsinstead of stewarding them.
“Money needlessly spent is a double loss. Not only is it gone, but itspotential for earnings is also gone. Had we set it aside, it could havebeen multiplying on earth through savings or in heaven through giving.. . . Saving is a discipline that develops authority over money. Insteadof letting money take us wherever our whims incline, we take control.”—Randy C. Alcorn, Money, Possessions and Eternity (Carol Stream,Ill.: Tyndale House Publishers, 2003), p. 328.
Read Proverbs 13:11, Proverbs 21:5, and Proverbs 13:18. What practicalwords are here for us that can help us deal better with financialissues?
Stewards save for family needs and invest in heaven when managingGod’s assets. It is not about how much one possesses but about havinga biblical management plan in place, whatever your financial situationhappens to be. Saving for family needs should be done wisely. Tominimize any loss, spread out the risk (Eccles. 11:1, 2). Working atsuch minimization prior to your wants (Prov. 24:27) and then seekingqualified advice from others (Prov. 15:22) are two successful tools inthis model. As needs are met and wealth grows, we must “rememberthe Lord your God, for it is [H]e who gives you the ability to producewealth” (Deut. 8:18, NIV).
The most secure investment model for God’s steward is to invest in“ ‘the kingdom of heaven’ ” (Matt. 13:44). There are no recessions, risks,thieves, or market downturns. It’s like having a purse or wallet that willnever wear out (Luke 12:33). Accepting Christ opens the account, andreturning tithe and giving offerings are deposits. That is to say, howevermuch we need to take care of our worldly and earthly things here, suchas paying the bills, we always must keep our focus on eternal truths.
Read 2 Corinthians 4:18. How can we keep this truth alwaysbefore us while at the same time living as responsible stewardshere?
Further Thought: Every natural ability, skill, or gift comes fromGod, whether we were born genetically with it, influenced and educatedby our environment, or both. The important part of the equation is whatwe do with the abilities and skills we have. God expects stewards tolearn to be masters of their skills and abilities through education andpractical experience (Eccles. 10:10).
Bezalel was filled “with the Spirit of God, in wisdom and understanding,in knowledge and all manner of workmanship” (Exod. 35:31,NKJV). He and Aholiab (Exod. 35:34) had the ability to teach otherstheir craft.
We can learn to be better stewards and specifically to eliminate debtwhile living in a materialistic world. We always should be developingour skills through reading, seminars, and formal education (wheneverpossible), and ultimately practice what we have learned. Growing ourskills enables us to give our best to God and to be good stewards.
The parable of the talents indicates that each servant received talents“ ‘according to his own ability’ ” (Matt. 25:15, NKJV). Two servantsdoubled their amounts; the third hid his in the ground. We shouldalways strive to improve what we have, but burying the talent did notshow any ability or skill. Managing money, getting out of debt, cultivatingdiscipline, and practical experience develop competencies that areblessed by God. To become successful and good at something, we mustrepeat it again and again.
“As the lessons of the Bible are wrought into the daily life, they havea deep and lasting influence upon the character. These lessons Timothylearned and practiced. He had no specially brilliant talents, but his workwas valuable because he used his God-given abilities in the Master’sservice.”—Ellen G. White, The Acts of the Apostles, p. 205.
Discussion Questions:
Although self-control is always important for the Christian,it is especially important when a lack of self-control can lead tofinancial hardship or even ruin. What can we as a church do tohelp those who could be in danger of this problem?
Read Romans 13:7, 8. How can we apply these words to ourdaily lives and in all our interactions with others?
Some argue that we shouldn’t worry about getting in debt,because Jesus is coming back soon. How would you respond tothat assertion?
Sabbath Afternoon
Read for This Week’s Study: Eph. 5:15–17, Col. 3:23, Luke12:35–48, James 4:14, Acts 3:21, 1 Cor. 9:24–27.
Memory Text: “How can a young man cleanse his way? By takingheed according to Your word. With my whole heart I have soughtYou; oh, let me not wander from Your commandments! Your wordI have hidden in my heart, that I might not sin against You” (Psalm119:9–11, NKJV).
Your habits reveal purpose and direction in your life. Stewardswho develop good habits are the most faithful stewards. Danielhad a habit of daily prayer (Dan. 6:10). Paul’s custom was to bein the synagogue (Acts 17:1, 2). He also writes: “Do not be deceived:‘Evil company corrupts good habits’ ” (1 Cor. 15:33, NKJV). We are tocultivate good habits in order to replace bad ones.
“We shall be individually, for time and eternity, what our habits makeus. The lives of those who form right habits, and are faithful in theperformance of every duty, will be as shining lights, shedding brightbeams upon the pathway of others.”—Ellen G. White, Testimonies forthe Church, vol. 4, p. 452.
The pathway that a habit creates is the fastest way that you can taketo get the reward you seek. A habit is an ingrained decision. In otherwords, you don’t even have to think about it; you just do it. That habitcan be very good or very bad, depending upon what it is you do. Thisweek we look at powerful habits that will help a steward conduct God’sbusiness.
* Study this week’s lesson to prepare for Sabbath, March 24.
We all have habits. The question is: What kind are they? Good orbad? Of all the good habits a Christian could have, seeking God firstthing every day would have to be the most important one of all.
“Every morning dedicate yourself, soul, body, and spirit, to God.Establish habits of devotion and trust more and more in your Saviour.”—Ellen G. White, Mind, Character, and Personality, vol. 1, p. 15. Witha habit such as that, we surely would enter through the “ ‘narrow . . .gate’ ” that leads to life (Matt. 7:14, NKJV).
God said, “ ‘You shall have no other gods before Me’ ” (Exod. 20:3,NKJV). Jesus said, in the context of our basic needs, to “ ‘seek first thekingdom of God and His righteousness’ ” (Matt. 6:33, NKJV), and wealso have been told: “ ‘You will seek Me and find Me, when you searchfor Me with all your heart’ ” (Jer. 29:13, NKJV).
Read Matthew 22:37, 38; Acts 17:28; Ephesians 5:15–17; andColossians 3:23. What is said here that can help us understandhow to put God first in our lives?
Of all our examples in seeking the Lord first, none is of coursea better one than the example of Jesus. Jesus put His Father first ineverything. We begin to see this priority during His Passover visit toJerusalem as a child. When confronted by His mother, who had foundHim “in the temple,” He said to her, “ ‘I must be about My Father’sbusiness’ ” (Luke 2:46, 49, NKJV).
Throughout His life, Jesus craved communion with His Father, asevidenced by His habitual prayer life. This habit was something that thedisciples did not understand fully. All the powers of darkness could notseparate Jesus from the Father, because Jesus made it a habit to keeptotally connected with Him.
We can follow Jesus’ example by making the decision to love Godwith all our hearts, minds, and souls (Matt. 22:37). By praying, studyingGod’s Word, and seeking to emulate the character of Jesus in all thatwe do, we will form the habit of making God first in our life. And fora Christian, what better habit could there be?
Ask yourself: Have I really made God first in my life? How doyou know?
Read Luke 12:35–48. What does this parable teach us about how weare to relate to the second coming of Jesus? Why must all that wedo always be in the context of the reality of the Second Coming?
Stewardship should be practiced habitually in light of Jesus’ return.The character of unfaithful stewards who act like faithful ones eventuallywill be known by their actions; for true, faithful stewards carry outtheir responsibilities by watching and working just as if their masterswere present. They live for the future and faithfully work day by day.“But our citizenship is in heaven. And we eagerly await a Savior fromthere, the Lord Jesus Christ” (Phil. 3:20, NIV).
Abraham looked for an eternal city (Heb. 11:10), and Paul lookedfor Christ’s return (Heb. 10:25). They were forward thinkers, anticipating,planning, and ready to meet Jesus at a moment’s notice. Wealso must develop this habit of looking into the distance with a steadygaze for the climax of the gospel (Titus 2:13). Instead of peekingnow and then or casually glancing at prophecy, we need to be continuouslylooking, watching, and doing, always aware of the eternitythat awaits us when Christ returns. At the same time, we must avoidwild and fanciful speculations about end-time events. The promise ofthe Second Coming gives us direction in our lives, provides a properperspective to the present, and helps us remember what is importantin life. The habit of looking for the return of Jesus gives a stewarddefinition and purpose.
The Cross has paved the way for us to have a rendezvous with theRedeemer. We look for waymarks revealed in Scripture that point us tothe coming of Christ in the glory of the Father and angels (Mark 8:38).“So we fix our eyes not on what is seen, but on what is unseen, sincewhat is seen is temporary, but what is unseen is eternal” (2 Cor. 4:18,NIV).
Yes, death, and the ever-present reality of death, always shouldhelp us realize just how limited and transient our time here is. Butthe promise of the Second Coming also shows us that death itself istemporary and transient. No wonder, then, that we should live in lightof the promise of Christ’s return, a promise that should impact howevery Christian steward lives. Let’s make it a habit now to live alwaysin the expectation of Christ’s return. Our very name reveals the realityof that expectation.
“ ‘For we were born yesterday, and know nothing, because ourdays on earth are a shadow’ ” (Job 8:9, NKJV).
You can stop a clock, but not the movement of time. Time does notwait; it keeps moving forward even if we stand still and do nothing.
What do the following texts teach us about our time here on earth inthis life? James 4:14; Ps. 90:10, 12; Ps. 39:4, 5; Eccles. 3:6–8. Whatis the basic message that we should take from these texts about thepreciousness of our time here?
With something so limited and nonrenewable as time, it is importantthat Christians be good stewards of it.
Thus, we should develop the habit of using time wisely by focusingon what is important in this life and the next. We must managetime based on what the Word of God reveals to us as being important,because once time is up, it can’t be renewed. If we lose money, weeventually may get it back, maybe even more than what we first lost.Not so with time. A moment lost is a moment lost forever. We can puta broken egg back in its shell more easily than we can recapture even amoment of the past. Thus, time is one of the most precious commoditiesgiven to us by God. How important, then, that we develop the habitof making the most of every moment we have been given.
“Our time belongs to God. Every moment is His, and we are underthe most solemn obligation to improve it to His glory. Of no talent Hehas given will He require a more strict account than of our time.
“The value of time is beyond computation. Christ regarded everymoment as precious, and it is thus that we should regard it. Life is tooshort to be trifled away. We have but a few days of probation in whichto prepare for eternity. We have no time to waste, no time to devote toselfish pleasure, no time for the indulgence of sin.”—Ellen G. White,Christ’s Object Lessons, p. 342.
“See then that you walk circumspectly, not as fools but as wise,redeeming the time, because the days are evil” (Eph. 5:15, 16,NKJV). What is Paul saying here to us, and how can we applythese words to our present situation?
We originally were created perfect—mentally, physically, and spiritually.Of course, sin has ruined it all. The good news of the gospel,among other things, is that God is in the process of restoring us to whatwe were meant to be originally.
Read Acts 3:21 and Revelation 21:1–5. What hope is found in thesetexts for us? How are we to live as we await this final restoration?
Christ worked tirelessly when here for the uplifting of humanityspiritually, mentally, and physically, all as a precursor to the final restorationat the end of time. Jesus’ ministry of healing proves that Godwants us to be as healthy as we possibly can—now until the end comes.Thus, stewards develop habits for their minds, bodies, and souls thatpromote a healthy lifestyle.
First, the mind will grow stronger the more it is used. Habitually fillyour mind with “whatever is true, whatever is noble, whatever is right,whatever is pure, whatever is lovely, whatever is admirable” (Phil. 4:8,NIV). Such thoughts bring peace (Isa. 26:3), and a “heart at peace giveslife to the body” (Prov. 14:30, NIV). Healthy habits of the mind allowthe citadel of power to operate in the best condition possible.
Second, good health habits, such as exercise and proper diet, indicatethat we care about ourselves. Exercise, for example, lowers stress andblood pressure, improves our moods, and is an elixir that is probablymore anti-aging than anything available on the shelves.
Third, a steward will develop good habits to invigorate the soul.Lift up your soul to God (Ps. 86:4, 5) and wait (Ps. 62:5). Your soulwill prosper “as you walk in the truth” (3 John 3, NKJV) and will be“preserved blameless at the coming of our Lord Jesus Christ” (1 Thess.5:23, NKJV).
Think about the kinds of habits you have and how they impactyour spiritual, physical, and mental health. Are there somechanges that you need to make that could help you improve inany or all of these areas? What choices can you make, and whatBible promises can you claim that will help you improve the qualityof your life now as you await your final restoration?
Self-discipline is one of the most important character traits asteward can have. “For the Spirit God gave us does not make ustimid, but gives us power, love and self-discipline” (2 Tim. 1:7, NIV).The Greek word for discipline, sophronismos, appears only here inthis verse in the New Testament and involves the ability to do whatmust be done with a balanced, sound mind that will not deviatefrom God’s principles. Self-discipline can help us “to distinguishgood from evil” (Heb. 5:14, NIV), understand situations at hand, andyet calmly and meekly withstand pressures and distractions regardlessof outcome. Daniel pursued what was right despite the lions,as opposed to Samson, who lived a self-indulgent life and showedlittle restraint or sound judgment. Joseph pursued what was right inPotiphar’s house, in contrast with Solomon, who worshiped othergods (1 Kings 11:4, 5).
Read 1 Corinthians 9:24–27. What does Paul say here about selfdiscipline?What does he say is ultimately at stake in the wholequestion of self-discipline?
“The world is given to self-indulgence. Errors and fables abound.Satan’s snares for destroying souls are multiplied. All who would perfectholiness in the fear of God must learn the lessons of temperanceand self-control. The appetites and passions must be held in subjectionto the higher powers of the mind. This self-discipline is essential to thatmental strength and spiritual insight which will enable us to understandand to practice the sacred truths of God’s word.”—Ellen G. White, TheDesire of Ages, p. 101.
Self-discipline improves through habitual practice. God has calledyou to “be holy in all you do” (1 Pet. 1:15, NIV) and to “train yourself tobe godly” (1 Tim. 4:7, NIV). Stewards must practice and train to be selfdisciplinedjust as much as the most talented and hardworking athletesor musicians do. We must, through God’s power and our own diligentefforts, discipline ourselves in the things that really matter.
How can we learn to surrender to the power of God, who alonecan give us the self-discipline we need to live as faithful and godlystewards in a fallen and corrupt world?
FurtherThought: Enoch and Noah made it a habit to walk with Godin an age when few remained faithful amid excess, materialism, andviolence (Gen. 5:24, 6:9). They understood and accepted God’s grace,and were thus good stewards of the possessions and tasks entrusted tothem.
Down through the ages, people have walked with God just as Enochand Noah did. For instance, Daniel and his friends “realized that inorder to stand as representatives of true religion amid the false religionsof heathenism they must have clearness of intellect and must perfecta Christian character. And God Himself was their teacher. Constantlypraying, conscientiously studying, keeping in touch with the Unseen,they walked with God as did Enoch.”—Ellen G. White, Prophets andKings, p. 486.
“Walking with God” defines what a steward does, that is, living withGod day by day on earth. A wise steward will make it a habit to walkwith God amid a world of corruption, for only by this connection withGod can we be protected from falling into the prevailing evils.
Being a faithful steward entails an all-encompassing life that beginswith being in agreement with God (Amos 3:3). We must walk in Christ(Col. 2:6), walk in newness of life (Rom. 6:4), walk in love (Eph. 5:2),walk in wisdom (Col. 4:5), walk in truth (Ps. 86:11), walk in the light(1 John 1:7), walk in integrity (Prov. 19:1), walk in His law (Exod.16:4), walk in good works (Eph. 2:10), and walk the straight path(Prov. 4:26).
Discussion Questions:
Define humility and explain its role in the life of a steward(Matt. 11:29, Eph. 4:2, Phil. 2:3, James 4:10). Why is humilityimportant in our walk with God? (Mic. 6:8).
In class, talk about the ways in which we can help those amongus who are trapped in bad, even self-destructive, habits. What canwe do as a local church to help these people?
What are some other good habits that Christian stewardsshould have? See, for instance, Titus 2:7, Ps. 119:172, Matt. 5:8.
In class, talk about time and the mysteries of time. Why doesit seem to go so fast? How do we even understand what time is?And, most important, why is it necessary that we be good stewardsof the relatively short amount of it we have while here on earth?
Sabbath Afternoon
Read for This Week’s Study: 2 Tim. 3:1–9; Ezek. 14:14;Phil. 4:4–13; Prov. 3:5; 1 Pet. 2:11, 12; Matt. 7:23; 25:21.
Memory Text: “Having your conduct honorable among the Gentiles,that when they speak against you as evildoers, they may, by yourgood works which they observe, glorify God in the day of visitation”(1 Peter 2:12, NKJV).
As stewards, we should live as witnesses of the God we serve,which means that we should exert a powerful influence on thosearound us, an influence for good.
Our story, then, is not to be isolated from the world around us.Instead, we are privileged to reflect a better way of living to those whodon’t know the things that we have been given. Stewardship is the act ofthriving while managing God’s call to live godly lives. God gives us theskill to live differently than we would live in any other lifestyle on earth(2 Cor. 6:17), and it is something that others should notice and even askabout. Hence, we are told: “But sanctify the Lord God in your hearts:and be ready always to give an answer to every man that asketh you areason of the hope that is in you with meekness and fear” (1 Pet. 3:15).
This final lesson will look at the personal benefits, spiritual outcomes,successful results, our influence, and the key to contentment inthe steward’s life, knowing that it is all about “Christ in you, the hopeof glory” (Col. 1:27, NKJV).
* Study this week’s lesson to prepare for Sabbath, March 31.
Godliness is a vast topic. Godly people live holy lifestyles (Titus1:1), becoming like Christ with an attitude of devotion and with actionsthat are pleasing to Him (Ps. 4:3, Titus 2:12). Godliness is the evidenceof true religion and receives the promise of eternal life. No philosophy,wealth, fame, power, or favored birth offers such a promise.
Read 2 Timothy 3:1–9. What is Paul warning about here that’s directlyrelated to the life of a faithful steward?
The book of Job provides a description of Job’s character and actions.It illustrates how a godly life is revealed, even through suffering. It alsoshows how much Satan hates that lifestyle. Even God acknowledges thatthere were no others like Job in his quality of faith and lifestyle (Job 2:3).
“There was a man in the land of Uz, whose name was Job; and thatman was blameless and upright, and one who feared God and shunnedevil” (Job 1:1, NKJV). Thus, we see a man whose faith wasn’t justan expression of words or religious rituals, although that was part ofhis life (Job 1:5). His fear of God was manifested in an entire life ofgodliness, even amid horrific trials. Being godly doesn’t mean we areperfect, only that we reflect perfection in our own spheres.
Read Ezekiel 14:14. What does this text say that testifies to the characterof these men? What do they have in common that should beseen in all of us?
Stewardship is, really, an expression of a godly life. Faithful stewardsdon’t have just a form of godliness. They are godly, and this godliness isrevealed in how they live, in how they handle the things that their Godhas entrusted them with. Their faith is expressed not only in what theydo but also in what they don’t do.
“Not that I speak in respect of want: for I have learned, in whatsoeverstate I am, therewith to be content” (Phil. 4:11).
If we are to be content in whatever state we are in, where must that contentmentultimately come from?
While writing to Timothy, Paul describes an unsavory group ofpeople “who think that godliness is a means to financial gain” (1 Tim.6:5, NIV). What better description of some of today’s TV hucksterscould there be than this? They make a lot of money telling listeners thatif they are but faithful (and that “faithfulness” includes supporting theirministries), then these listeners will be rich too. The equating of wealthwith faithfulness is just another manifestation of materialism but underthe guise of Christianity.
The fact is that godliness has nothing to do with wealth. If so, some ofthe world’s nastiest people would have to be deemed godly because theyare also some of the wealthiest. Instead, Paul countered that “godlinesswith contentment is great gain” (1 Tim. 6:6, NIV). Godliness with contentmentin any circumstance is the greatest type of riches because God’s graceis far more valuable than financial gain. Thus, we should be content with“food and clothing” (1 Tim. 6:8, NIV). In the end, no matter how much wehave, there always will be more to get if we are inclined to think that way.
“Contentment in every condition is a great art, a spiritual mystery.It is to be learned, and to be learned as a mystery. . . . Christian contentmentis that sweet, inward, quiet, gracious frame of spirit, whichfreely submits to and delights in God’s wise and fatherly disposal inevery condition. . . . It is a box of precious ointment, and very comfortingand useful for troubled hearts, in troubled times and conditions.”—Jeremiah Burroughs, The Rare Jewel of Christian Contentment(London: Publisher W. Bentley, 1651), pp. 1, 3.
Read Romans 8:28, Hebrews 13:5, and Philippians 4:4–13. Whatcan we find here that can help us live contented lives?
Read Proverbs 3:5. What crucial message is there for us, especially inthe last part, about not “leaning” on our own understanding? Seealso Isa. 55:9, 1 Cor. 4:5, and 13:12.
The motto and aim of God’s stewards is to “trust in the Lord with allyour heart, and lean not on your own understanding” (Prov. 3:5, NKJV).
Of course, that’s often easier said than done. How often might weintellectually believe in God and in His love and care for us, and yetworry ourselves sick over something that we are facing? Sometimes thefuture can appear very scary, at least in our own imaginations.
How, then, do we as stewards learn to trust in God? By stepping outin faith and obeying the Lord in all that we do now. Trust is an actionof the mind that is not depleted with use; on the contrary, the more wetrust the Lord, the more our trust will grow. Living as faithful stewardsis a way to express our trust in God. This trust is the foundation anddriving force of the steward, and it becomes visible by what we do.
“Trust in the Lord with all your heart.” The phrase “your heart” alwaysis used figuratively in Scripture. It means that our decisions come from aninner moral self that makes up who we are (Matt. 22:37). This includes ourcharacter, motives, and intentions—the very core of our being.
It’s easier to trust God with the things that you can’t control. In thatsense, we have no choice but to trust in Him. Instead, real trust “fromthe heart” comes when we have to make a choice regarding somethingthat we can control and when our trust in God will cause us to chooseone way or the other.
The apostles illustrate trusting God with all their hearts: “They wereby nature as weak and helpless as any of those now engaged in thework, but they put their whole trust in the Lord. Wealth they had, but itconsisted of mind and soul culture; and this every one may have whowill make God first and last and best in everything.”—Ellen G. White,Gospel Workers, p. 25.
It is true that it’s easier to trust in God concerning the things thatyou cannot control. But what about things you can control? Whatchoices might you need to make in which your trust in God willdetermine which way you do choose?
“For you were once darkness, but now you are light in the Lord”(Eph. 5:8, NKJV). Paul describes the transformation of the heart asbeing what is seen publicly: As we “walk in the light” (1 John 1:7,NKJV; Isa. 30:21), our daily witness of managed stewardship will bean influential light in a dark world.
Jesus said, “ ‘I am the light of the world’ ” (John 8:12, NKJV). Wereflect the light of God through a stable character in our everyday publicbehavior.
How is our stewardship on display in ways that bring glory to God?What influence do our actions have on others? Matt. 5:16; Titus 2:7;1 Pet. 2:11, 12.
Stewardship is about the management of God’s possessions, but itgoes beyond this responsibility. Our stewardship is on display in frontof our families, our communities, the world, and the universe (1 Cor.4:9). Stewardship lived out in our occupations as well demonstrates theeffect that the principles of the kingdom have on our lives. And thus, wecan influence others. We reveal Christ by kindness and morality, whichcarry the approval of the Creator.
Our work ethics must agree also with our stewardship values. Ouroccupation is one stage in which the stewardship of a righteous personis seen. “He shall bring forth your righteousness as the light, and yourjustice as the noonday” (Ps. 37:6, NKJV). A steward’s influence evenat work or at his or her vocation is not put “ ‘in a secret place or undera basket’ ” (Luke 11:33, NKJV), but is seen like a city on a hill (Matt.5:14). As you purposefully live this way at home and at work, you willinfluence the minds and hearts of those around you.
“Everything in nature has its appointed work and murmurs not at itsposition. In spiritual things every man and woman has his or her ownpeculiar sphere and vocation. The interest God requires will be proportionateto the amount of entrusted capital according to the measureof the gift of Christ. . . . Now is your time and privilege to . . . show astability of character that will make you of real moral worth. Christ hasa right to your service. Yield to Him heartily.”—Ellen G. White, ThisDay With God, p. 243.
What kind of influence does your work ethic reveal to those withwhom you work or to those who see you at home? What kind ofmessage do you send to them about your faith?
We are strangers and pilgrims on earth, with heaven—perfect, beautiful,and peaceful—as our ultimate destination (Heb. 11:13, 14). Untilthen, we have to live our existence here. The Christian worldview,especially as revealed in the great controversy, allows for no neutralparties now. We live either for God or for the enemy. “ ‘He that is notwith me is against me; and he that gathereth not with me scatterethabroad’ ” (Matt. 12:30). Whose side we’re on will be revealed, clearlyand unambiguously, when He returns.
At some point after Christ returns, those who claimed to follow Him willhear one of two phrases. What are those phrases, and what doeseach one mean?
Matt. 25:21
Matt. 7:23
Christ’s words “ ‘well done’ ” are the most pleasing and satisfyingwords a steward ever will hear. To have divine, unqualified approvalexpressed over our attempts to manage His possessions would bringunspeakable joy for doing our best according to our abilities, for knowingall along that our salvation is rooted, not in our works for Christ butin His works for us (see Rom. 3:21, Rom. 4:6).
A faithful steward’s life is a reflection of the faith he or she already has.The attempt at salvation by works is seen in the words of those who soughtto justify themselves before God by their works (see Matt. 7:21, 22).Matthew 7:23 shows how futile that self-justification really is.
“When Christ’s followers give back to the Lord His own, they areaccumulating treasure which will be given to them when they shall hearthe words, ‘Well done, good and faithful servant; . . . enter thou into thejoy of thy Lord.’ ”—Ellen G. White, The Desire of Ages, p. 523.
In the end, stewardship is a life lived in which the two greatest commandments,love for God and love for our neighbors, are the motivationsand driving forces in all that one does.
How well does your own life, and the stewardship revealed inyour life, reflect these two greatest commandments?
Further Thought: “Christ came to this world to reveal the love of God.His followers are to continue the work which He began. Let us strive tohelp and strengthen one another. Seeking the good of others is the way inwhich true happiness can be found. Man does not work against his owninterest by loving God and his fellow men. The more unselfish his spirit,the happier he is, because he is fulfilling God’s purpose for him.”—EllenG. White, Counsels on Stewardship, pp. 24, 25.
“Wherever there is life in a church, there is increase and growth.There is also a constant interchange, taking and giving out, receivingand returning to the Lord His own. To every true believer God impartslight and blessing, and this the believer imparts to others in the workthat he does for the Lord. As he gives of that which he receives, hiscapacity for receiving is increased. Room is made for fresh suppliesof grace and truth. Clearer light, increased knowledge, are his. Onthis giving and receiving depend the life and growth of the church.He who receives, but never gives, soon ceases to receive. If the truthdoes not flow from him to others, he loses his capacity to receive. Wemust impart the goods of heaven, if we would receive fresh blessing.”—Ellen G. White, Counsels on Stewardship, p. 36.
Discussion Questions:
How does trusting in the Lord lead to contentment? What doesit take to trust God with all your heart on an intellectual level?2 Cor. 10:5. Why is it so easy to say “that all things work togetherfor good” (Rom. 8:28, NKJV) but so hard to believe it? That is, whydo we say that we trust God, and really do trust Him on an intellectuallevel, and yet we are so fearful of the future?
In class, ask this question and then compare answers: “In 25words or less, what is your definition of stewardship?” Then askthe question: “In 25 words or less, why is stewardship an importantpart of the Christian’s life?”
Read again Matthew 7:21–23. What is going on here? Whydo these people say the things that they do? What do their wordsreveal about themselves? How can we make sure that—even as weseek to be good stewards, even as we seek to live lives of faith andobedience, even as we seek to do good works in God’s name—wedo not fall into the same kind of self-deception?
We tend to think of Christian influence only on an individuallevel. But what about at the level of your local church? What kindof influence does your church as a whole have in the community?