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Red Script = Main Point / Blue Script= Directive / Double underline= Important to remember / Boxed= Biblical Text & SDA Commentary Reference / GREEN SCRIPT: A Possible Answer

Lesson 9Offerings of GratitudeFebruary 24-March 2/3

Memory Text:“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16, NKJV).

Our God is a giving God;this great truth is seen most powerfully in the sacrifice of Jesus. “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16, NKJV). Or in this verse: “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!” (Luke 11:13, NKJV).

God gives and gives; it’s His character. Thus, we who seek to reflect that character need to give as well. It’s hard to imagine more of a contradiction in 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. On the day that Jesus welcomes the redeemed into heaven we will see those who accepted His grace, and realize that those acceptances were made possible by our sacrificial offerings.

This week we will look at important aspects of offerings.Giving generously, whether from means, time, or talent, is a powerful means of living our faith and revealing the character of the God whom we serve.

Sunday“Where Your Treasure Is”February 25

Read Matthew 6:19-21. Though we are so familiar with these texts, how can we nevertheless be free from the powerful hold earthly treasures can have on us? See Col. 3:1, 2.

Matthew 6:19-21 (Lay Up Treasures in Heaven) 19“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal;20but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.21For where your treasure is, there your heart will be also. 19. Lay not up. Literally, “do not have the habit of laying up,” or “stop laying up.”The accumulation of worldly goods is generally motivated by a desire for security, and reflects fear and uncertainty for the future.Jesus points out to those who would be citizens of His kingdom that the possession of material wealth is a source of anxiety rather than a means of escape from it. The Christian will not be anxious concerning the material necessities of life because of his confidence that God knows his needs and will provide for them (vs. 31–34). As Paul later pointed out, this does not mean that the Christian will be indolent in providing for his own needs and for those of his family (1 Thess. 4:11; 2 Thess. 3:10; 1 Tim. 5:8). Matt. 6:19–21 appears to have been in poetic form, and may have been a proverb. See on Prov. 10:22. Treasures. Gr. thēsaurous (see on ch. 2:11). Christ here refers to wealth in the broad sense of all material possessions. The love of money was the ruling passion of thousands in the time of Christ, as it is of millions today. In the Greek there is an interesting play on words. Moth and rust.Symbols of various kinds of damage. Rust, Gr. brōsis, from bibrōskō, “to eat,” is literally something that eats, gnaws, or corrodes. Every material possession is affected in one way or another by loss, decay, depreciation, or deterioration. Corrupt. Gr. aphanizō (see on v. 16). Aphanizō might here better be rendered “consume.” Break through. Or, “dig through,” that is, through mud walls or walls of dried brick.

20. But lay up. See on Matt. 6:19; cf. Luke 12:33. In the Sermon on the Mount there is no injunction against the laying up of treasure provided it is laid up in the right place. Christ would have citizens of the kingdom of heaven make a sound investment of the time and strength their heavenly Father has seen fit to allot them in this life.All that a man owns in this life is merely lent to him by God; only the “treasure” he succeeds in laying up in heaven can truly be called his own. Treasures in heaven. Such treasure is permanent, unaffected by the enemies of earthly treasure and the ravages of time. Investments in heavenly treasure appreciate with time, whereas those in earthly treasure inevitably depreciate in value.

21. Your heart be.Treasure is that on which a man sets his heart, regardless of intrinsic value. A child’s “treasures” may have little intrinsic worth, but they often mean as much to him as a king’s ransom. A man’s real interests lie where his “treasures” are.[1]

Colossians 3:1, 2 (Not Carnality but Christ) 1If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God.2Set your mind on things above, not on things on the earth. 1. If. There is no doubt implied in the Greek. The phrase thus introduced has an argumentative conditional force. The condition is assumed as being true. Risen with Christ. Paul’s words might be paraphrased, “Since then you have been raised with Christ.” The “then” takes us back to ch. 2:20, and still further back to vs. 12, 13. Paul is stressing the glorious position and privileges that the believer has in his Saviour. The poor expedient of a legalistic, or mechanical, religion, full of routines and taboos, by contrast with vital Christianity, is needless and futile. Seek. That is, make a habit of seeking, as the Greek implies (cf. Matt. 6:33). Those things.The drive of the will, vitalized by the power of Jesus, should be directed to heavenly things. Man’s objectives and efforts, turned away from the rudiments of the world, should be centered in heavenly realities. Which are above. In contrast with the “rudiments of the world” (ch. 2:20). Sitteth. This word suggests the assumption of a permanent office (cf. Mark 14:62). Christ’s throne is settled in the heavens. Right hand of God. This is a position of authority and honor (see on Acts 2:33; Rom. 8:34). It figuratively describes the union of Christ with the Father in the government of the universe (see on Phil. 2:5–8; cf. on Eph. 1:20).

2. Set your affection on. Literally, “continually think of,” or “continually pay attention to.” Things above. That is, things in heaven (cf. on v. 1). Where a man’s treasure is, there his heart will be (Matt. 6:21). The earth. This expression is in contrast with “heaven,” implied in “above.” Whereas heavenly things pertain to Christ and eternal life, earthly things have to do with the program set up by Satan in rebellion against God, and from them the Christian turns, for they are not his goal.

A POSSIBLE ANSWER:We can break free from the powerful hold earthly treasures can have on us.... A) By asking God to take out of our hearts anything that makes the world attractive to us. B) By laying up for ourselves treasures in heaven. C) By making it a habit to seek those things that are above. D) By continually paying attention to or setting your minds on heavenly things.

“‘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 statement can be seen from the preceding two verses, which contrast storing our treasures on earth with storing them in heaven. Three words describe earth: moths, rust, and thieves (see Matt. 6:19), all of which imply just how temporal and transient our earthly treasure is. Who hasn’t learned just how quickly earthly things can vanish? “On earth everything is unstable, uncertain, and insecure; it is subject to decay, destruction, stealing, and loss. Heaven is the opposite: everything is eternal, durable, secure, and imperishable. In heaven there is no loss.” - C. Adelina Alexe, “Where Your Heart Belongs”, in Beyond Blessings, edited by Nikolaus Satelmajer, (Nampa, Idaho: Pacific Press Publishing Association, 2013), p. 22.

Look at your possessions. Even if you have only a very few, sooner or later most of them will be thrown away. The exception might be an heirloom. But a wise steward should be concerned with putting treasures in heaven for safekeeping. There, unlike here, you don’t have to worry about recessions, thieves, or even plunderers.

Matthew 6:19-21 contains one of the most important concepts on stewardship.Your treasure pulls, tugs, coerces, draws, demands, allures, and desires to control your heart. In the material world your heart follows your treasure, so where your treasure is remains vitally important. The more we focus on earthly needs and gains, the harder it is to think on heavenly matters.

Professing belief in God but keeping our treasure here on earth is hypocritical. Our actions must agree with our words. In other words, we see our treasures on earth by sight, but we must see our offerings as treasures in heaven by faith(2 Cor. 5:7). Though we, of course, need to be practical and provide for our needs (even retirement), it’s crucial to always keep the big picture, eternity, in mind.

Read Hebrews 10:34. What important point is Paul making here about the contrast between treasure on earth and treasure in heaven?

Hebrews 10:34 for you had compassion on mein my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven. 34. Ye had compassion. Literally, “you suffered with.” The words “of me” have been supplied by the translators. This “compassion” doubtless included visits with Paul while he was in prison, and food for him to supplement the meager prison rations. In my bonds. Textual evidence is divided (cf. p. 10) between this and the reading “upon the prisoners [desmioi].” Textual evidence may also be cited for the reading, “upon the bonds [desmoi].” Because of these variations in the Greek text it is uncertain whether the writer refers specifically to a former personal experience or whether he may include himself as one of the various prisoners referred to collectively as “them” in v. 33. The context may be understood as tending to favor the reading “prisoners.” Compare Eph. 3:1; 2 Tim. 1:8. Took joyfully. See on Matt. 5:12; James 1:2; cf. 1 Peter 4:13. Spoiling. Or, “seizure.” Some had experienced the confiscation of property and personal belongings. Knowing in yourselves that ye have. Textual evidence favors (cf. p. 10) the reading, “knowing yourselves to have,” that is, knowing that ye have. In heaven. Textual evidence favors (cf. p. 10) the omission of these words, though there can, of course, be no question that the Christian’s “enduring substance” is “in heaven” (cf. Matt. 6:19–21). Better. Or, “preferable,” “more useful,” “more advantageous.” Substance. Or, “existence,” “possession.”

A POSSIBLE ANSWER:Paul is making the point that our treasures in heaven puts into better focus that which we go through here on earth and gives meaning to life. Our faith in enduring substance (heavenly things) and knowledge of the futurewill enable us to express Christian virtues and take hold ofthe heavenly.

MondayStewards of the Grace of GodFebruary 26

What, according to Ephesians 2:8, is something else we have been given by God?

Ephesians 2:8For by grace you have been saved through faith, and that not of yourselves;it isthe gift of God,8. By grace … through faith.It is grace on God’s part and faith on man’s part. Faith accepts the gift of God. It is through the act of entrusting ourselves to Him that we are saved, not that faith is the means of our salvation, but simply the channel (see on Rom. 4:3). For a definition of “grace” see on Rom. 3:24. For a discussion of “faith” in relation to salvation see on Rom. 4:3. Not of yourselves. That is, the salvation is not effected by human effort. Gift of God.Salvation is a free gift, without money or price (see Isa. 55:1; John 4:14; 2 Cor. 9:15; 1 John 5:11).

A POSSIBLE ANSWER: Grace that leads to salvation.

Grace is “undeserved favor.” It is a gift you do not deserve. God has poured out His grace on this planet and, if we would simply not reject it, His grace will reach down and transform our lives, now and for eternity. All the wealth and power of heaven is embodied in the gift 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 Jesus Christ is the most precious gift of all. Without grace, we would be without hope. Sin’s doleful impact on humanity is too great for humans ever to free themselves from it. Even obedience to God’s law couldn’t bring to us life. “Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law” (Gal. 3:21). After all, if any law could save us, it would be God’s law. But Paul says that even that can’t do 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 how giving to God and to others displays His grace.

1 Peter 4:10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. 10. Every man. No Christian is too poor to extend a helping hand to others. The spirit of hospitality invests the most humble facilities with priceless value. Each person has some capacity for serving his fellow men. Sharing what we have with others is a Christian privilege and responsibility. Gift. Gr. charisma, a “gift” freely and generously given, a “favor” bestowed. Peter does not refer to the miraculous gifts that the Holy Spirit dispenses, but rather to the natural endowments and sustaining blessings every child of God receives continually. “Freely ye have received, freely give” (see on Matt. 10:8). Minister the same.What God has so graciously bestowed on us we are to share with others, “especially” with “the household of faith” (see on Gal. 6:10). Good. Gr. kaloi, “excellent,” “efficient.” Stewards. See on 1 Cor. 4:1. Manifold. See on James 1:2. God’s gifts are granted cheerfully and abundantly. His stewards are to distribute these blessings in the same spirit as that in which He gave them.

A POSSIBLE ANSWER:Grace being the unmerited favor of God that is given to us moves us to share that same grace with others via personal stewardships. “What God has so graciously bestowed on us we are to share with others.” (Ibid, above)

Peter said that as we have received the gift of God’s grace, we are to be “stewards of the manifold grace of God” (1 Pet. 4:10) in return. That is, God has given us gifts; therefore, we need to give back from what we have been given.What we have received, by grace, is not just for pleasing and benefitting 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 you have been given by God. In what ways can you, then, be a steward of the grace you have been so freely given?A POSSIBLE ANSWER: We can be steward of God’s grace by being faithful to share what we have received with all those that we meet. Examples of which include our... 1) Forgiving others especially in the light of our receiving forgiveness, 2)On acknowledging the gifts God has given us, use them in turn to bless others and bring glory to the Lord.3) When dealing with the unlovely character traits in individuals, try to see something good in them, be a little more patient with them and try to relate to them from the standpoint of how Jesus would relate to them.

TuesdayOur Best OfferingFebruary 27

Read Luke 7:37-47. What does this story teach us about the proper motivation for offerings to God?

Luke 7:37-47 37And behold, a woman in the city who was a sinner, when she knew thatJesussat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil,38and stood at His feet behindHimweeping; and she began to wash His feet with her tears, and wipedthemwith the hair of her head; and she kissed His feet and anointedthemwith the fragrant oil.39Now when the Pharisee who had invited Him sawthis,he spoke to himself, saying, “This Man, if He were a prophet, would know who and what manner of womanthis iswho is touching Him, for she is a sinner.” 40And Jesus answered and said to him,“Simon, I have something to say to you.” So he said, “Teacher, say it.” 41“There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty.42And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?” 43Simon answered and said, “I suppose theonewhom he forgave more.” And He said to him,“You have rightly judged.”44Then He turned to the woman and said to Simon,“Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wipedthemwith the hair of her head.45You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.46You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.47Therefore I say to you, her sins, whicharemany, are forgiven, for she loved much. But to whom little is forgiven,the sameloves little.”42. Nothing to pay.The size of the debt made no difference in the ability of the two debtors to pay. Both were unable to pay what they owed.But there was a vast difference in their appreciation for the lender’s cancellation of the debt. The man with the lesser obligation would, presumably, have found it easier to earn money to repay his debt, whereas the man with the greater obligation would have found it correspondingly more difficult. The man who owed the 500 Roman denarii (see on v. 41) was, apparently, so far in debt that he had little hope of repaying it, while the man who owed only 50 denarii might, if given time, do so. For both, at the moment their debts were due, however, there was, presumably, no alternative but that of slavery (see on Matt. 18:25). Frankly. This word has been supplied by the translators, but its meaning is implied in the Gr. charizomai, “to do a favor,” or “to give graciously” (see on v. 21), here translated “forgave.” Most. Literally, “more.” 43. I suppose. The answer was obvious, as was the case with so many of the parables and lessons of Jesus. In some instances those to whom they were addressed were reluctant, in other instances ready, to acknowledge the lesson so clearly set forth (Matt. 21:31, 41, 45; see Luke 10:36, 37). He forgave most. See on v. 42. Simon pronounced judgment upon himself.Tactfully the Saviour led the proud Pharisee to realize that his sin, his seduction of Mary, was greater than hers, as 500 denarii was greater than 50 (DA 566, 567). 44. Thou gavest me no water. According to the Greek in each case—the water (v. 44), the kiss (v. 45), and the oil (v. 46)—the word itself stands first for emphasis, as “water thou gavest me not,” etc. Why Simon did not provide at least water for his guests is not clear. It is doubtful that he would have invited a group of guests to share the hospitality of his home and table, and then have denied them lesser courtesies had these been mandatory upon the host. It seems, rather, that the contrast Christ here draws between Simon and Mary is not so much one of a duty omitted and a duty performed, as a favor neglected and a favor bestowed. Simon was hospitable, but he might have done even more than he did. Mary’s act of gratitude was performed, not as an obligation, but as the expression of a heart that overflowed with love and devotion. 46. Oil. Gr. elaion, usually “olive oil.” Simon had not “anointed” Jesus even with the most common oil of Palestine. In contrast, Mary used “ointment,” muron, the most expensive that money could buy (see on v. 37). Simon had not used even the most common oil on Christ’s head, whereas Mary had applied the most expensive kind to His feet. What a contrast—and in this contrast was reflected the heart attitude of each. The hospitality of Simon was insignificant by comparison with the boundless gratitude of Mary. 47. Forgiven. Love for Christ leads to forgiveness in the sense that love for Him prompts contrition and confession. The love Mary now felt in her heart for Christ was the result of forgiveness already granted her prior to this occasion (see Additional Note at end of chapter). Simon felt but little love for Christ, because his sins were as yet unforgiven, because, like Nicodemus (see on John 3:3–7), he had not considered himself a sinner in need of divine forgiveness.