Lesson #12 on The Habits of a Steward



Red Script = Main PointBlue Script= DirectiveDouble underline= Important to rememberBoxed= Biblical Text & SDA Commentary ReferenceGREEN SCRIPT: A Possible AnswerLesson #12 The Habits of a StewardMarch 17-23/24Memory Text: “How can a young man cleanse his way? By taking heed according to Your word. With my whole heart I have sought You; oh, let me not wander from Your commandments! Your word I have hidden in my heart, that I might not sin against You” (Psalm 119:9-11, NKJV).Your habits reveal purpose and direction in your life. Stewards who develop good habits are the most faithful stewards. Daniel had a habit of daily prayer (Dan. 6:10). Paul’s custom was to be in 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 to cultivate good habits in order to replace bad ones.“We shall be individually, for time and eternity, what our habits make us. The lives of those who form right habits, and are faithful in the performance of every duty, will be as shining lights, shedding bright beams upon the pathway of others.” - Ellen G. White, Testimonies for the Church, vol. 4, p. 452.The pathway that a habit creates is the fastest way that you can take to get the reward you seek. A habit is an ingrained decision. In other words, you don’t even have to think about it; you just do it. That habit can be very good or very bad, depending upon what it is you do. This week we look at powerful habits that will help a steward conduct God’s business.SundayHabit: Seek God FirstMarch 18We all have habits. The question is: What kind are they? Good or bad? Of all the good habits a Christian could have, seeking God first thing 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. With a habit like 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 the kingdom of God and His righteousness” (Matt. 6:33, NKJV), and we have also been told: “You will seek Me and find Me, when you search for Me with all your heart” (Jer. 29:13, NKJV).Read Matthew 22:37, 38; Acts 17:28; Ephesians 5:15-17; and Colossians 3:23. What is said here that can help us understand how to put God first in our lives? Matthew 22:37, 38 37?Jesus said to him,?“‘You shall love the?Lord?your God with all your heart, with all your soul, and with all your mind.’ 38?This is?the?first and great commandment. 37. Love the Lord. Jesus quotes from Deut. 6:5 (see on Luke 10:27). There must first be love in the heart before a person can, in the strength and by the grace of Christ, begin to observe the precepts of God’s law (cf. Rom. 8:3, 4). Obedience without love is as impossible as it is worthless. But where love is present a person will automatically set out to order his life in harmony with the will of God as expressed in His commandments (see on John 14:15; 15:10). All thy heart. Christ’s purpose here in enumerating different parts of one’s being is simply another way of saying that love for God, if truly present, will permeate every aspect of the being.A POSSIBLE ANSWER: We can put God first by loving Him with all our hearts... meaning demonstrate our love for God by giving Him our best and highest affections and that with all our God-given faculties.Acts 17:28 ?for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’ 28. In him we live. The whole clause literally reads: “In [or “by”] Him we are living, and are being moved, and are existing.” The words of the apostle express the thought that not merely our initial dependence is on the Creator, but that all our activities—physical, mental, and spiritual—are derived from Him. In the teaching of Paul the personality of the omnipotent, omniscient God is not merged, as is the God of the pantheist, in the impersonal Soul of the world, but stands forth with awful distinctness in the character of Creator and Sustainer of all life. “Through the agencies of nature, God is working, day by day, hour by hour, moment by moment, to keep us alive, to build up and restore us … The power working through these agencies is the power of God” (MH 112, 113)....A POSSIBLE ANSWER: We can put God first by recognizing that we owe our total existence to His creative ability, sustaining power and our adoption into His family.Ephesians 5:15-17 Walk in Wisdom 15?See then that you walk circumspectly, not as fools but as wise,?16?redeeming the time, because the days are evil. 17?Therefore do not be unwise, but understand what the will of the Lord?is. 15. Circumspectly. Gr. akribōs, “strictly,” “accurately,” “diligently,” “carefully.” Textual evidence is divided (cf. p. 10) between this and the reading, “Take diligent heed how you walk.” The believer is urged to follow a disciplined course. He is to make every effort to resist the temptations that surround him. Fools. Literally, “unwise ones.”16. Redeeming the time. Literally, “buying up for yourselves the opportune time,” that is, making the most of the opportunity (cf. Col. 4:5). To take advantage of every moment of time for great and noble purposes is the obligation and privilege of every Christian. Redeeming the time is more than simply refraining from idleness or frivolous activities. A person is not good merely because he is not bad. Like Jesus, one must be “about” his “Father’s business” (Luke 2:49), actively seeking opportunity to do good (Gal. 6:10), even to one’s enemies (Matt. 5:44). In the parable of the Unjust Steward, Jesus pointed to the diligence and wisdom of the merchants of the world in conducting their affairs, as an example to the children of light (see on Luke 16:1–12). Days are evil. The necessity for seizing every opportunity that arises is apparent when one considers how life is exposed continuously to evil of all kinds, not only the prevailing moral evil, but ill-health, persecution, and mental suffering, which deprive the Christian of many opportunities to serve (cf. Eccl. 12:1; Amos 5:13).17. Wherefore. That is, in view of the argument he has just presented regarding darkness, light, time, and evil days. Unwise. Gr. aphrones, “senseless,” “foolish.” Compare the use of the word in Luke 11:40; 12:20; 1 Cor. 15:36. It is sin for the Christian not to use his God-given faculties and intelligence in the contemplation of God’s will for him. Understanding. Textual evidence favors (cf. p. 10) the reading “understand ye.” There can be no wise living without understanding. “The knowledge of the holy is understanding” (Prov. 9:10). Will of the Lord. To know the will of the Lord should be the supreme aim of the believer (see on John 7:17). The transformed mind has not only a capacity to understand the will of God, but a divinely implanted intuition which is the means of proving it as “good, and acceptable, and perfect” (Rom. 12:2).A POSSIBLE ANSWER: We can demonstrate putting God first by making every effort to understand Gods will... by being diligent, careful... making the most of each opportunity and taking advantage of every moment of time for great and noble purposes. Colossians 3:23?And whatever you do, do it heartily, as to the Lord and not to men, A POSSIBLE ANSWER: We can put God first by making it a habit to approach everything and perform each task we perform with ‘spirit’ as if we where doing it unto God and not unto man. We are to put our hearts into everything we do as if the Lord Jesus Christ employed us, not by a fellow human being.Of all our examples in seeking the Lord first, none is of course a better one than the example of Jesus. Jesus put His Father first in everything. We begin to see this priority during His Passover visit to Jerusalem as a child. When confronted by His mother, who had found Him “in the temple”, He said to her, “I must be about My Father’s business” (Luke 2:46, 49, NKJV).Throughout His life, Jesus craved communion with His Father, as evidenced by His habitual prayer life. This habit was something that the disciples did not fully understand. All the powers of darkness could not separate Jesus from the Father, because Jesus made it a habit to keep totally connected with Him.We can follow Jesus’ example by making the decision to love God with all our heart, mind, and soul (Matt. 22:37). By praying, studying God’s Word, and seeking to emulate the character of Jesus in all that we do, we will form the habit of making God first in our life. And for a Christian, what better habit could there be?Ask yourself: Have I really made God first in my life? How do you know? A POSSIBLE ANSWER: After asking ourselves that question, we can know whether or not God’s first in our lives by... A) Taking stock of our motivations... love for God should be the greatest motivation. B) Being truthful about what we are not prepared to let go off that is contrary to the will of God. C) Observing what takes top priority in our lives, what and where do we invest most of our time and resources in. D) Noting who we are really endeavoring to please most... Self or others or God. E) Analyzing how, why and where do we make our greatest investments... things that relate to the present or personal satisfaction or earthly as opposed to that which is spiritual, eternal, and related to the person and kingdom of God. MondayHabit: Look for the Return of JesusMarch 19Read Luke 12:35-48. What does this parable teach us about how we are to relate to the second coming of Jesus?Luke 12:35-48 (The Faithful Servant and the Evil Servant) 35?“Let your waist be girded and?your?lamps burning;?36?and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately.? 37?Blessed?are?those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down?to eat,?and will come and serve them.38?And if he should come in the second watch, or come in the third watch, and find?them?so, blessed are those servants.?39?But know this, that if the master of the house had known what hour the thief would come, he would have watched and?not allowed his house to be broken into.?40?Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.” 41?Then Peter said to Him, “Lord, do You speak this parable?only?to us, or to all?people?” 42?And the Lord said,?“Who then is that faithful and wise steward, whom?his?master will make ruler over his household, to give?them their?portion of food in due season??43?Blessed?is?that servant whom his master will find so doing when he comes.?44?Truly, I say to you that he will make him ruler over all that he has.?45?But if that servant says in his heart, ‘My master is delaying his coming,’ and begins to beat the male and female servants, and to eat and drink and be drunk,?46?the master of that servant will come on a day when he is not looking for?him,?and at an hour when he is not aware, and will cut him in two and appoint?him?his portion with the unbelievers.?47?And that servant who knew his master’s will, and did not prepare?himself?or do according to his will, shall be beaten with many?stripes.?48?But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more. 35. Let your loins be girded. [Awaiting the Master’s Return, Luke 12:35–39. On parables see pp. 203–207.] That is, be prepared for action (see on Ps. 65:6). Watchfulness is the keynote of this brief parable. Here for the first time Jesus teaches publicly concerning His second coming. The close of His earthly ministry is already in sight. He therefore sought to prepare men for His ascension and return in power and glory. The emphasis of the parable is upon right living in view of the Master’s return. 36. Wait. Not in idleness, but in watchfulness and earnest preparation. Compare the parable of the Ten Virgins (Matt. 25:1–12). 37. Blessed. Or, “happy” (see on Matt. 5:3). Gird himself. See on Ps. 65:6. That is, in appreciation for their faithfulness and loyalty to him. 47. Knew his lord’s will. See on Matt. 7:21–27. God measures a man’s accountability by his knowledge of duty, including truth he might have know but did not avail himself of (see Eze. 3:18–21; 18:2–32; 33:12–20; Luke 23:34; John 15:22; 1 Tim. 1:13; James 4:17). A POSSIBLE ANSWER: Accountability and expectation go hand in hand when we think about being ready for the 2nd coming. We can expect Jesus, as the owner and benefactor of all that we have to demand that we give an account of our stewardship sometime after the 2nd coming. Plus, we can use the 2nd coming of Jesus as a motivation to be faithful stewards in every area of our lives. With His return always in mind, stewards are to be faithful to their duty by precept and example. Why must all that we do always be in the context of the reality of the Second Coming? A POSSIBLE ANSWER: While our transforming connection with Jesus is of utmost importance, all that we do should be in the context of the reality of the Second Coming because of the fragility of life and the uncertainty of the times in which we live. It will provide greater urgency, higher motivation and fresh/new direction to life. Stewardship should be habitually practiced in light of Jesus’ return. The character of unfaithful stewards who act like faithful ones will eventually be known by their actions; for true, faithful stewards carry out their responsibilities by watching and working just as if the master were present. They live for the future and faithfully work day by day. “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ” (Phil. 3:20, NIV).Abraham looked for an eternal city (Heb. 11:10), and Paul looked for Christ’s return (Heb. 10:25). They were forward thinkers, anticipating, planning, and ready at a moment’s notice to meet Jesus. We must also develop this habit of looking into the distance with a steady gaze for the climax of the gospel (Titus 2:13). Instead of peeking now and then or casually glancing at prophecy, we need to be continuously looking, watching, and doing, always aware of the eternity that awaits us when Christ returns. At the same time, we must avoid wild and fanciful speculations about end-time events. The promise of the Second Coming gives us direction in our lives, provides a proper perspective to the present, and helps us remember what is important in life. The habit of looking for the return of Jesus gives a steward definition and purpose.The cross has paved the way for us to have a rendezvous with the Redeemer. We look for waymarks revealed in Scripture that point us to the 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, since what is seen is temporary, but what is unseen is eternal” (2 Cor. 4:18, NIV).Yes, death, and the ever-present reality of death, should always help us realize just how limited and transient our time here is. But the promise of the Second Coming also shows us that death itself is temporary and transient. No wonder, then, that we should live in light of the promise of Christ’s return, a promise that should impact how every Christian steward lives. Let’s make it a habit now always to live in the expectation of Christ’s return. Our very name reveals the reality of that expectation.TuesdayHabit: Use Time WiselyMarch 20“For we were born yesterday, and know nothing, because our days on earth are a shadow” (Job 8:9, NKJV). You can stop a clock, but not the movement of time. Time does not wait; 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 in this life? James 4:14; Ps. 90:10, 12; Ps. 39:4, 5; Eccles. 3:6-8. James 4:14 ?whereas you do not know what?will happen?tomorrow. For what?isyour life? It is even a vapor that appears for a little time and then vanishes away. 14. Whereas. Or, “inasmuch.” Verse 14 is parenthetical. What. That is, What is the nature of your life? It is. Important textual evidence may be cited (cf. p. 10), for the reading “Ye are.” Vapour. Or, “mist,” “breath.” A man’s existence in this world is uncertain and of short duration at best (see 1 Chron. 29:15; Job 8:9; Ps. 102:11; James 1:10, 11). Little time. Emphasis is upon the shortness of life rather than upon the fact of life. Vanisheth. That is, human life begins to disappear almost as soon as it appears. Life, like vapor, can be dissipated suddenly.A POSSIBLE ANSWER: ‘A man’s existence in this world is uncertain and of short duration at best.’ (Ibid, above)Psalm 90:10?The days of our lives?are?seventy years; And if by reason of strength?they are?eighty years, Yet their boast?is?only labor and sorrow; For it is soon cut off, and we fly away. Psalm 90:12 ?So teach?us?to number our days, That we may gain a heart of wisdom. 10. The days of our years. Compare the phrase in Gen. 25:7; 47:9. The psalmist seems to be defining the ordinary span of life. There were doubtless many exceptions to the general rule. By reason of strength. Because of exceptional vigor. Labour. Heb. ‘amal, “wearisome toil” (see Job 5:7). Sorrow. Heb. ’awen, “trouble,” “weariness,” “sin,” “crime,” “deceit” (see Prov. 22:8; Isa. 41:29). Mere lengthening of life does not guarantee happiness (see Eccl. 12:1). We fly away. Even if life is prolonged to the age of 80, it seems but a short time, and we fly away as in a dream (see Job 20:8). The words come with special significance from a man standing on the very verge of death and looking back over the days of his pilgrimage. 12. Apply our hearts unto wisdom. Or, “get a heart of wisdom.” Only God sees the end from the beginning, but we should pray for grace to act as if we saw that end. We need to meditate on life’s brevity, that we may be wise in employing the time that God allots us.A POSSIBLE ANSWER: It teaches us that our normal life span is between 70-80 years, that we have to show for it labor and sorrow... that life is like a dream that leaves us when we awake. Lastly, we need to meditate on life’s brevity in order that we may be wise in employing the time that God allots us appropriately. Psalms 39:4, 5 4?“Lord, make me to know my end, And what?is?the measure of my days, That?I may know how frail I?am. 5?Indeed, You have made my days?as?handbreadths, And my age?is?as nothing before You; Certainly every man at his best state?is?but vapor.?Selah 4. End. The substance of the psalmist’s troubled thoughts is expressed in the first clause of this verse. The psalmist wants to have a proper sense of the brevity and uncertainty of human life, that he may rest in the consciousness of God’s care. How frail I am. Compare Job 3. 5. As an handbreadth. Literally, “as handbreadths,” meaning, obviously, a few. The handbreadth was one of the smaller measures, being equal to 1/6 cu., or approximately 2.9 in. or 7.4 cm. (see Vol. I, p. 165). Age. Heb. cheled, here the duration of life. Compare Ps. 90:4–6. At his best state. Literally, “standing firm.” Life is so short and we accomplish so little during our brief lives that it is natural for all of us at times to inquire why God made us so.A POSSIBLE ANSWER: Life is such that it would be good for us to sense the brevity and uncertainty of it as well as our frailty from the standpoint of God’s reality.Ecclesiastes 3:6-8 6?A time to gain,?And a time to lose; A time to keep,?And a time to throw away; 7?A time to tear,?And a time to sew; A time to keep silence,??And a time to speak; 8?A time to love,??And a time to hate; A time of war, ?And a time of peace. A POSSIBLE ANSWER: Here we see that there is a time for just about everything we need to do. What is the basic message that we should take from these texts about just how precious our time is here? A POSSIBLE ANSWER: The message that our time here on earth is precious in the sense that it is of limited duration, that we can only do so much, that we have little control over it and that we cannot do anything about it once it has passed.With something so limited and nonrenewable as time, it is important that Christians be good stewards of it. Thus we should develop the habit of using time wisely by focusing on what is important in this life and the next. We must manage time based on what the Word of God reveals to us as important, because once time is up, it can’t be renewed. If we lose money we may eventually 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 more easily put a broken egg back in its shell than we recapture even a moment of the past. Thus, time is one of the most precious commodities given to us by God. How important, then, that we develop the habit of making the most of every moment we have been given.“Our time belongs to God. Every moment is His, and we are under the most solemn obligation to improve it to His glory. Of no talent He has given will He require a more strict account than of our time.The value of time is beyond computation. Christ regarded every moment as precious, and it is thus that we should regard it. Life is too short to be trifled away. We have but a few days of probation in which to prepare for eternity. We have no time to waste, no time to devote to selfish 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). 15. Circumspectly. Gr. akribōs, “strictly,” “accurately,” “diligently,” “carefully.” Textual evidence is divided (cf. p. 10) between this and the reading, “Take diligent heed how you walk.” The believer is urged to follow a disciplined course. He is to make every effort to resist the temptations that surround him.Fools. Literally, “unwise ones.”16. Redeeming the time. Literally, “buying up for yourselves the opportune time,” that is, making the most of the opportunity (cf. Col. 4:5). To take advantage of every moment of time for great and noble purposes is the obligation and privilege of every Christian. Redeeming the time is more than simply refraining from idleness or frivolous activities. A person is not good merely because he is not bad. Like Jesus, one must be “about” his “Father’s business” (Luke 2:49), actively seeking opportunity to do good (Gal. 6:10), even to one’s enemies (Matt. 5:44). In the parable of the Unjust Steward, Jesus pointed to the diligence and wisdom of the merchants of the world in conducting their affairs, as an example to the children of light (see on Luke 16:1–12). Days are evil. The necessity for seizing every opportunity that arises is apparent when one considers how life is exposed continuously to evil of all kinds, not only the prevailing moral evil, but ill-health, persecution, and mental suffering, which deprive the Christian of many opportunities to serve (cf. Eccl. 12:1; Amos 5:13).What is Paul saying here to us, and how can we apply these words to our present situation? A POSSIBLE ANSWER: He is saying that we need to be carful about how we live, that it should reflect the wisdom of a disciplined life while making the most of every opportunity and use to our advantage every moment to achieve great, noble and worthwhile purposes. We can apply that to our present situation by praying and asking God to help us be attentive, intentional and to empower us to act in that light at each moment of our lives.WednesdayHabit: Keep a Healthy Mind, Body, and SoulMarch 21We 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 what we were originally meant to be.Read Acts 3:21 and Revelation 21:1-5. What hope is found in these texts for us? Acts 3:21?whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began. 21. Heaven must receive. The disciples had witnessed Christ’s ascension (ch. 1:9, 10), and they realized He must remain in heaven until His second advent. Jesus had told His disciples that it was necessary for Him to leave them (John 14:1–6), but even they did not understand until they saw Him ascend, and learned that they must look for His return. Restitution. Or, “restoration.” Christ died as the world’s Redeemer, and therefore the promised restoration was made possible by His crucifixion.Here Peter gives in embryo the idea that he develops fully and in a most forthright manner in 2 Peter 3:7–13. The new heavens and the new earth of the latter passage are a recovery, a restoration from the sin and degradation that, as a result of man’s fall into sin, destroyed the beauty and perfection of the original creation (see on Isa. 65:17–25; Micah 4:8).This passage does not teach, as some have thought, that all men ultimately will be saved. That is not promised in Scripture. But it does express the idea of an ultimate state in which righteousness, and not sin, will have dominion over a redeemed and re-created world. It presents a supremely worth-while goal for Christian experience resulting from true repentance and conversion, and offers even a wider hope for the possibilities of growth in wisdom and holiness in the world to come than Christendom sometimes has been willing to emphasize. Which God hath spoken. This clause may be understood to refer either to the “times of restitution,” that is, the divine act of restoration foretold prophetically, or to “all things,” in which case it points to the fact of the fulfillment of God’s promises through the prophets. Here is a clear assertion that the utterances of the prophets are the messages of God. It was God who spoke through the prophets (see 2 Peter 1:21). The present passage is virtually identical with Luke 1:70. All. Textual evidence attests (cf. p. 10) the omission of this word. Since the world began. Or, “from of old.” These words take in the many unchanging promises exhibited in the prophets that have brightened the hopes of the people of God through the ages. Zacharias saw a beginning of the fulfillment of these promises with the birth of his son John (Luke 1:70). The plan of salvation has been set since before “the foundation of the world” (Rev. 13:8).A POSSIBLE ANSWER: From the Acts 3 text, the hope of all things being restored to its Edenic perfection and glory. Revelation 21:1-5 All Things Made New 1?Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea.?2?Then I, John,?saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.?3?And I heard a loud voice from heaven saying, “Behold, the tabernacle of God?is?with men, and He will dwell with them, and they shall be His people. God Himself will be with them?and be?their God.?4?And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.” 5?Then He who sat on the throne said, “Behold, I make all things new.” And He said to me,?“Write, for these words are true and faithful.” 1. New. Gr. kainos, “new” in quality as opposed to that which is worn or marred. Both occurrences of “new” in this verse are translations of kainos. Neos, also translated “new” in the NT (Matt. 9:17; 1 Cor. 5:7; Col. 3:10; etc.), refers to newness in point of time. By using the word kainos, John is probably emphasizing the fact that the new heavens and earth will be created from the purified elements of the old, and thus be new in quality, different. The new heavens and the new earth are, then, a re-creation, a forming anew of existing elements, and not a creation ex nihilo. Compare 2 Peter 3:13. Were passed away. That is, in so far as their former, marred state is concerned. That which was perfect as it came from the hand of the Creator, which He pronounced as “very good” (Gen. 1:31), had become terribly marred by sin and could not be allowed to continue throughout eternity. No more sea. The clause reads literally, “and the sea is not any longer,” that is, the seas as we know them now will not exist in the new creation. Some have insisted that this “sea” is symbolic of peoples, nations, tongues (cf. ch. 17:15); but if so, the heavens and the earth would necessarily be symbolic also. Here John simply affirms that the heavens, the earth, and the seas will no longer exist as we know them now (cf. PP 44).2. Holy city. Ancient Jerusalem contained the Temple, where God could manifest His presence to His people (1 Kings 8:10, 11; 2 Chron. 5:13, 14; 7:2, 3), even as He had done at the door of the tabernacle in the desert (Ex. 29:43–46; 40:34–38)... Now God promises a new kind of Jerusalem, which John describes as the “new Jerusalem.” New. Gr. kainos, new in kind and quality (see on v. 1). Compare Gal. 4:26; Heb. 11:10; 12:22; 13:14. Coming down. In vision John beheld the city as it descended (cf. PP 62). From God. God is the author, the originator, the source. Out of heaven. Its place of origin (cf. chs. 3:12; 21:10). Prepared. The form of the word thus translated suggests that the preparation had been initiated in the past and brought to perfection, so that the city now stands fully prepared (cf. GC 645, 648). Bride. The city is here represented as the bride (see on ch. 19:7). Adorned. Gr. kosmeō, “to arrange,” “to furnish,” “to adorn.” The English word “cosmetics” is derived from kosmeō. The form of the Greek verb suggests that the adorning had begun in the past and had by now been brought to completion. Husband. That is, the Lamb, Christ (ch. 19:7).3. Great voice. The speaker is not identified. It is presumably not God, for He is spoken of in the third person. Tabernacle. Gr. skēnē, “tent,” “booth,” “tabernacle.” The verb skēnoō, “to tent,” “to dwell,” appears in John 1:14: “The Word was made flesh, and dwelt among us” (see comment there). This visible presence of God was made plain by the Shekinah in the days of the theocracy, and later by the personal appearance of Jesus Christ as a member of the human family, dwelling among men. The great voice from heaven now stresses the wonderful fact of a new creation and of God dwelling personally with His people. With men. Later in the verse the phrase “with them” appears twice. Three times in this verse the apostle uses the preposition “with,” thereby stressing the amazing fact of God keeping company with men throughout eternity, making His home with them.4. All tears. Literally, “every tear.” See on Rev. 7:17; cf. Isa. 25:8; 65:19.Death. The clause reads literally, “the death shall be no longer.” The definite article is of significance. John speaks of “the death”—the principle of death that came in as a result of sin. The definite article has, here, the force of a demonstrative. John says in effect, “this death, the one we know so well and fear so much, shall be destroyed.” Compare the language of Paul: “Death is swallowed up in victory,” literally, “The death was swallowed down in victory” (1 Cor. 15:54); “The last enemy that shall be destroyed is death [literally, “the death”]” (v. 26). Sorrow. Grief, such as accompanies bereavement. The causes for sorrow will be completely removed. Compare Isa. 35:10. Crying. Gr. kraugē, “outcry,” “clamor,” “crying.” No cause for crying will exist in that beautiful land of tomorrow. Pain. Much of life’s misery and anguish is the result of harassing pain. Pain will be completely banished in that beautiful world of tomorrow. Former things. That is, conditions as we know today will pass away. There will be nothing that bears the mark of the curse (ch. 22:3).5. He that sat. Or, “the one sitting.” He is not identified (cf. on ch. 20:11). In ch. 4:2 (see comment there) the Father is represented as seated on the throne, and the same may here be implied. Some point to Matt. 25:31 as evidence that the reference may be to Jesus Christ. Behold. The speaker calls attention to something important about to be disclosed. All things. Nothing of the curse is to remain (cf. ch. 22:3). True and faithful. That is, genuine and trustworthy. The words and promises of God are altogether trustworthy and may therefore be depended upon. (See ch. 22:6.)A POSSIBLE ANSWER: From the passage above, the hope that everything that characterized this life of sin would be replaced with eternal bliss, beauty, harmony and oneness... no more sorrow, sin, death, pain, separation, deterioration, decay... everything will be made new. How are we to live as we await this final restoration? A POSSIBLE ANSWER: We are to live expectantly as faithful stewards of His resources and evidenced in each area of our lives: mentally (mind), physically (body) and spirituality (soul). We are to live by faith believing in His promises to the point that we trust Him, walk in the light of His word, rest in His assurances, free ourselves from the things of the world and, lastly, bathe in His glory while working, watching and waiting for all things to become new at His coming. Christ worked tirelessly when here for the uplifting of humanity spiritually, mentally, and physically, all as precursor to the final restoration at the end of time. Jesus’ ministry of healing proves that God wants us to be as healthy as we possibly can now until the end comes. Thus stewards develop habits for their minds, bodies, and souls that promote a healthy lifestyle.First, the mind will grow stronger the more it is used. Habitually, fill your 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 gives life to the body” (Prov. 14:30, NIV). Healthy habits of the mind allow the citadel of power to operate in the best condition possible.Second, good health habits, such as exercise and proper diet, indicate that we care about ourselves. Exercise, for example, lowers stress and blood pressure, improves our moods, and is an elixir that is probably more anti-aging than anything available on the shelves.Third, a steward will develop good habits to invigorate the soul. Lift your soul up to God (Ps. 86:4, 5) and wait (Ps. 62:5). Your soul will 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 kind of habits you have and how they impact your spiritual, physical, and mental health. Are there some changes that you need to make that could help you improve in any or all of these areas? A POSSIBLE ANSWER: Yes, most definitely so. What choices can you make and what Bible promises can you claim that will help you improve the quality of your life now as you await your final restoration? A POSSIBLE ANSWER: We can choose to eat more healthfully, get adequate rest, trust God more, exercise faithfully, return faithful tithes and offerings, experience loving relationships, cooperate with God in ministry to the poor and needy, enjoy fresh air and appropriate sunshine, drink more pure water and educate ourselves. Biblical promises include... Luke 11:13; Mark 11:24; Job 42:2; Genesis 28:15; Jeremiah 33:3; Isaiah 58:10 and 11; Philippians 1:6; 2 Corinthians 5:17; Jeremiah 30:17; Psalms 27:14; Acts 1:8.ThursdayHabit: Self-disciplineMarch 22Self-discipline is one of the most important character traits a steward can have. “For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline” (2 Tim. 1:7, NIV). The Greek word for discipline, sophronismos, appears only here in this verse in the New Testament and involves the ability to do what must be done with a balanced, sound mind that will not deviate from God’s principles. Self-discipline can help us “to distinguish good from evil” (Heb. 5:14, NIV), understand situations at hand, and yet calmly and meekly withstand pressures and distractions regardless of outcome. Daniel pursued what was right despite the lions, as opposed to Samson, who lived a self-indulgent life and showed little restraint or sound judgment. Joseph pursued what was right in Potiphar’s house, in contrast with Solomon, who worshiped other gods (1 Kings 11:4, 5).Read 1 Corinthians 9:24-27. What does Paul say here about self-discipline? 1 Corinthians 9:24-27 Striving for a Crown 24?Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain?it.?25?And everyone who competes?for the prize?is temperate in all things. Now they?do it?to obtain a perishable crown, but we?for?an imperishable?crown.26?Therefore I run thus: not with uncertainty. Thus I fight: not as?one who?beats the air.?27?But I discipline my body and bring?it?into subjection, lest, when I have preached to others, I myself should become disqualified. 24. Know ye not? In vs. 24–27 Paul uses the well-known athletic contests that were held periodically in Greece and in the Hellenistic world to illustrate the subject of his discussion, namely, the need for exercising self-denial to promote the salvation of others. In vs. 26, 27 he applies the lesson to himself. The Isthmian, or Corinthian, games were probably the ones to which Paul alluded, as the ones with which the inhabitants of Corinth were most familiar. The games consisted of contests in foot racing, boxing, wrestling, and throwing the discus. Paul alludes to two, foot racing (vs. 24, 25) and boxing (vs. 26, 27). Race. Gr. stadion, “a racecourse.” Prize. Only one person could succeed in obtaining the victory in the games, yet all who entered were willing to undergo hardships and severe training in order to increase their chance of securing the prize. The prize given to the victor consisted of a wreath of pine, laurel, olive, parsley, or apple leaves. So run. All who entered the Greek races put forth their best efforts to win the prize. They used all the skill and stamina they had acquired as a result of their intensive training. None of them was indifferent, lethargic, or careless. The crown of life eternal is offered to all, but only those who subject themselves to strict training will obtain the prize. This means that at all times the Christian will be guided in word, thought, and deed by the high standards found in the Bible, and will not be controlled by the desires and inclinations of his own heart. He will ask at every step of the journey: “What would Jesus do? Will this course of action, this plan of work, or this form of recreation increase my spiritual strength or lessen it?” Everything that in any way interferes with spiritual progress must be rejected; otherwise victory is not possible (see Heb. 12:1, 2).25. Striveth for the mastery. Gr. agōnizomai, “to fight,” “to contend,” “to struggle,” “to strive.” Contesting for the victory in the Grecian games meant more than the making of a spasmodic effort; it was a struggle from start to finish, without any relaxation along the way. Is temperate. Gr. egkrateuomai, “to exercise self-control.” To have any hope of victory in the games, an athletic competitor must be able to control his desires and appetites. More than this he must be able to make his body respond immediately to the commands of his mind, and must be able to defeat the natural indolence and disinclination to work that so frequently trouble humanity. He must abstain from all that would stimulate, excite, and ultimately enfeeble, such as wine, exciting and luxurious living, and licentious indulgences. He must gain self-control in all things, not only in those that were definitely harmful, but in the use of things not harmful of themselves. He must take all food and drink in strict moderation, and anything that could possibly weaken the body he must entirely reject.The Christian who is striving to secure the prize of eternal life must follow a program that resembles in some respects that of the contestant in the Greek games. Courage, faith, perseverance, self-denial, and industry are as necessary for him who seeks to be accounted worthy to stand before the Lord at the last, as they are for the athletes who compete for earthly honors that are of a brief duration (cf. Matt. 24:13; Luke 13:24; Phil. 3:13–15; 1 Tim. 6:12; 2 Tim. 2:4, 5; 4:7; Heb. 12:1–4; James 1:12; Rev. 2:10). In the Christian race every contestant who meets the training requirements may receive the prize (see Rev. 2:10; 22:17). Though eternal life is entirely a gift of God, it is given only to those who seek and strive for it with all their energy (see Rom. 2:7; Heb. 3:6, 14). Incorruptible. What an incalculable difference between the reward of the victor in the Greek games, and that of the victorious Christian! How eagerly men strive for temporary success, and to what lengths of bodily inconvenience and even suffering they are willing to go in order to be accounted great in the eyes of their fellow men! If they are willing to do this for a fading crown that soon passes away, how much more earnest and persevering should be the striving of believers for the never-fading crown of eternal life! Because of the entrance of sin into the world, the thoughts and ideas of men are perverted, and Satan has succeeded in leading men to transgress all the laws of health, so that they generally live in such a way that they hasten their bodily degeneration by their habits of eating, drinking, dressing, sleeping, working, taking recreation, and thinking (see CH 18, 19).God requires His people to be conscious of the need for reform in these things and to be active in practicing strict self-control in all that pertains to the preservation of health. Man is not at liberty to please himself in the matter of healthful living; he has been purchased by God, and is under obligation to do all in his power to follow the laws of health in order to maintain his body and mind in the best possible condition (see 1 Cor. 6:19, 20; 10:31). The Christian who is governed by love for the Saviour will not allow his appetites and passions to control him, but will in all things accept the counsel God has given for his mental, physical, and spiritual living. The appetites of the body must be subject to the higher power of the mind, which is itself under the guidance of the Holy Spirit (see Rom. 6:12; 2T 380, 381). The poisons of alcohol and tobacco are glaring exhibits of the things that Satan has beguiled man into using, thereby increasing his feebleness, both physically and spiritually, and preventing him from qualifying for the eternal reward offered to all who are willing to be temperate in all things (see Prov. 23:20, 21, 29–32; 1 Cor. 6:10; CH 125).How can anyone who refuses to abandon lifelong habits of wrong indulgence, whatever form they may take, hope to be blessed by God and receive a welcome into the kingdom of His glory? The only safe course is to remember that the body must be kept in subjection in all things all the time until Jesus comes (see Ps. 51:5; Rom. 7:18, 23, 24; 8:13, 23; 1 Cor. 9:27; Phil. 3:20, 21; Col. 3:5, 6). The blessing of eternal life, which is likened to a crown (Rev. 2:10), will not be bestowed upon those who view this present life as a time for the indulgence of the appetites and passions and the gratification of every wish and desire of the unregenerate nature. God will give eternal life only to those who use this present life as an opportunity to gain the victory over everything that would interfere with mental, physical, and spiritual health, thus demonstrating their true love for, and obedience to, the Saviour, who endured so much for them (see James 1:12; 1 Peter 5:4; Rev. 2:10; 3:10, 11; 7:14–17).27. Bring … into subjection. Literally, “to lead into slavery,” hence, “to make a servant of.” Paul thus shows his steadfast purpose to gain absolute victory over all his evil inclinations and corrupt passions and propensities. There was no thought of halfway measures with him. He knew that it must be a fight to the finish, no matter what the cost in suffering and anguish for his earthly nature; that evil thing that was warring against his spiritual aspirations must die. This is a lesson that all must learn who hope to qualify for acceptance as citizens of heaven. The promptings and cravings of the natural appetites and passions must be destroyed. This is possible only when the will is surrendered to Christ (see Phil. 4:13; SC 43, 44, 60).A POSSIBLE ANSWER: Paul is saying that anyone who desires to be successful in the quest for ultimate victory, must exercise self-control. Self control must include being able to control our desires and appetites... make our body respond immediately to the commands of the mind and must be able to defeat the natural indolence and disinclination to work that so frequently trouble humanity. This includes abstaining from all that would stimulate, excite, and ultimately enfeeble, such as wine, exciting and luxurious living, and licentious indulgences. We must gain self-control in all things, not only in those that were definitely harmful but in the use of things not harmful of themselves. Food and drink must be in strict moderation, and anything that could possibly weaken the body he must entirely reject. What does he say is ultimately at stake in the whole question of self-discipline? A POSSIBLE ANSWER: Receiving the prize of eternal life. “The world is given to self-indulgence. Errors and fables abound. Satan’s snares for destroying souls are multiplied. All who would perfect holiness in the fear of God must learn the lessons of temperance and self-control. The appetites and passions must be held in subjection to the higher powers of the mind. This self-discipline is essential to that mental strength and spiritual insight which will enable us to understand and to practice the sacred truths of God’s word.” - Ellen G. White, The Desire of Ages, p. 101.Self-discipline improves through habitual practice. God has called you to “be holy in all you do” (1 Pet. 1:15, NIV) and to “train yourself to be godly” (1 Tim. 4:7, NIV). Stewards must practice and train to be self-disciplined just as much as the most talented athletes or musicians. We must, through God’s power and our own diligent effort, discipline ourselves in the things that really matter.How can we learn to surrender to the power of God, who alone can give us the self-discipline we need to live as faithful and godly stewards in a fallen and corrupt world? A POSSIBLE ANSWER: By praying and asking God to help us to humble ourselves and surrender our wills to Him. By being intentional. By recognizing both our need/weakness and by beholding the goodness and power of God. By discovering what surrendering to the power of God enables us to accomplish... the realization of His presence, empowerment of the will, protection from all evil and the reproduction of God’s character in us.FridayFurther Thought: March 23Enoch and Noah made it a habit to walk with God in an age when few remained faithful amid excess, materialism, and violence (Gen. 5:24, 6:9). They understood and accepted God’s grace, and were thus good stewards of the possessions and tasks entrusted to them.Down through the ages, people have walked with God just as Enoch and Noah did. For instance, Daniel and his friends “realized that in order to stand as representatives of true religion amid the false religions of heathenism they must have clearness of intellect and must perfect a Christian character. And God Himself was their teacher. Constantly praying, conscientiously studying, keeping in touch with the Unseen, they walked with God as did Enoch.” - Ellen G. White, Prophets and Kings, p. 486.“Walking with God” defines what a steward does, that is, living with God day by day on earth. A wise steward will make it a habit to walk with God amid a world of corruption, for only by this connection with God can we be protected from falling into the prevailing evils.Being a faithful steward entails an all-encompassing life that begins with 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 humility important in our walk with God? (Mic. 6:8).In class, talk about ways we can help those among us who are trapped in bad, even self-destructive habits. What can you as a local church do to help these people?What are some other good habits that Christian stewards should have? See, for instance, Titus 2:7, Ps. 119:172, Matt. 5:8.In class, talk about time and the mysteries of time. Why does it seem to go so fast? How do we even understand what time is? And, most important, why is it necessary that we be good stewards of the relatively short amount of it we have while here on earth? ................
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