Know: Discern the difference between appropriate appreciation of the material world and possessions on the one hand and the dangers of materialism on the other.
Feel: Experience the spiritual transformation that inspires him or her to worship the Giver of all good gifts rather than the gifts themselves.
Do: Determine to do everything possible to ensure that his or her possessions are used to glorify God rather than self.
Learning Outline:
Know: Understanding the Purpose of Possessions
What can we do to guard against the temptation to love our possessions rather than love the One who gives us material blessings?
What does the parable about the wheat and tares (Matt. 13:24–30) say to a world filled with consumerism and commercialism?
How does our attitude toward possessions influence our self-identity?
Feel: Experiencing the Release From Materialism
How does conquering the love of self foster our victory over materialism?
How can our release from materialism nourish our spiritual growth?
Do: Using Possessions for God’s Glory
How can our possessions be used to glorify God and improve our world?
What practical choices can we make to protect ourselves against the temptation to hoard things for ourselves instead of allowing God to use us as channels of distribution?
Summary: God gave material blessings for enjoyment and for the development of character. When we use them to honor God and help those He created, we are blessed. When we become materialistic, we lose that blessing.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Romans 12:1, 2
Key Concept for Spiritual Growth: Being conformed to the world through self-love and materialism interferes with God’s design to transform us by the renewal of our minds.
Just for Teachers: This lesson introduces our study of stewardship. It examines the Christian’s primary stumbling block to faithful service: materialism. Materialism, for the purposes of our study, is defined as the preoccupation or emphasis upon material rather than intellectual or spiritual, things. Materialism is not primarily about how much one has; it is about a person’s attitude toward whatever he or she has.
Job was an extremely wealthy man with extensive possessions. But he freely offered sacrifices to God and shared his wealth with orphans, widows, and the poor, thus honoring and praising his heavenly Father for his gifts. Contrast this attitude with that of another Old Testament character by the name of Achan (Joshua 7). His materialism centered on a garment, some silver, and a gold bar—trivial valuables compared with Job’s possessions. His covetousness, however, cost him his life. Poor and rich alike are susceptible to materialism. Emphasize to your students that one-talent servants and five-talent servants equally are called by God to be faithful Christian stewards.
Opening Activity: Invite class members to imagine that they are five years old again. Ask them to focus their attention on one or, at most, two of their favorite possessions or toys from that time in their lives. Inquire if they still have those possessions. Now determine how many of them lost any sleep last night because they no longer have these items. Enjoin them to share why those childhood treasures no longer hold the importance that they once did. Is it possibly because newer thoughts and wants have replaced their interest in those childhood valuables? Is it because they have matured and now focus their attention on more important things? Paul writes that a divine renewal of our minds overcomes a conformity to this world. Such spiritual maturity makes material possessions seem childish and of no importance.
STEP 2—Explore
Just for Teachers: Stewardship and materialism encompass not only emotional and spiritual aspects of one’s character; they encompass a mental dimension, as well. Solomon asserted, “As [a man] thinks in his heart, so is he” (Prov. 23:7, NKJV). The spiritual transformation proposed by God is brought about through our thinking, through our thought processes. This reorientation of the mind enables us to focus our attention on things above, not on the things of the earth. Thus, while appreciating the material realities of our world, we are released to worship the spiritual reality—the God of heaven—who provided them all.
Bible Commentary
I. The Renewed Mind Protects Against Materialism (Review Romans 12:1, 2 with the class.)
In the context of this lesson, materialism is defined as worldly conformity. It is noteworthy that the safeguard against worldly conformity is illustrated as the sacrifice of a material reality: the body.
This sacrifice is described in Romans as “reasonable service” (12:1, NKJV). Many more modern translations of Scripture have replaced “reasonable service” with the words “spiritual worship,” a rendering that is well-attested (AMPC, ESV, NRSV). The rendering of the King James Version (also New King James Version and The New English Translation Bible) as “reasonable service,” however, is also well supported. Similarly, The New English Bible and The Revised English Bible speak of worship by mind and heart. These translations use wording that emphasizes the role of the intellect. “Reasonable” should not be interpreted in the sense of “acceptable” (for example, “He offered a reasonable price”), but in the sense of “rational” (for example, “He did what any reasonable [thinking] person would do”). The Greek word for “reasonable” is logik-en, from which we derive the modern English word logical. Thus, the sacrifice of the material is logical, reasonable, a worshiping function of the mind.
Practically speaking, this safeguard against worldly conformity takes place as our minds are spiritually renewed through the absorption of the spiritual thoughts, which replace our worldly thoughts. Paul admonishes the Colossian believers, “Set your mind on things above, not on things on the earth” (Col. 3:2, NKJV). Christ calls us to seek first His kingdom (see Matt. 6:33; see also Matt. 6:19–21), with the promise that the needed things (material necessities such as food and clothing) will be added later. Trusting in the Giver of all good things, and not in the things themselves, is the surest protection against the evils of materialism.
Consider This: Think about how much time and energy we invest in thinking about the things of this world compared with the time we spend meditating on heavenly realities. How can the act of presenting our bodies to God as “a reasonable service” protect us from worldly conformity?
II. The Allure of Human Desire (Review 1 John 2:15–17 with the class.)
The same author who tells us that God loved the world so much that He sacrificed His Son (John 3:16) orders us not to love the world. “We must be careful to understand what John meant by the world, the kosmos. The Christian did not hate the world as such. It was God’s creation. . . . But kosmos acquired a moral sense. It began to mean the world apart from God. C. H. Dodd defines this meaning of kosmos: ‘Our author [John] means human society in so far as it is organized on wrong principles, and characterized by base desires, false values, and egoism.’”—William Barclay, The Daily Study Bible: The Letters of John and Jude (Edinburg: St. Andrews Press, 1976), p. 56. Obviously, in John 3:16 the apostle uses the word world to mean people. But here, in 1 John 2:15–17, he uses the word world as a figure for worldliness—the everyday materialistic concerns and temptations that militate against the spiritual life.
According to John, this world presents a threefold temptation. The first is the “lust of the flesh” (1 John 2:16). Unfortunately, this translation suggests shades of meaning unintended by the original Greek, which simply means inordinate physical desires, including lust, gluttony, and other sinful desires. That is, it is not only something sexual but broader than that.
Similarly, “the lust of the eyes” (1 John 2:16) does not refer to lascivious voyeurism but, rather, to the desires that the eyes have for all they see (covetousness). In neither case are the things desired necessarily evil in and of themselves. John is simply saying that desiring anything of the human, material world above the spiritual is wrong, even if the thing itself is good.
The “pride of life” (1 John 2:16, KJV) or “pride in one’s possessions” (CEB) completes the triad of challenges to our spiritual well-being, presented by the world. “Here John uses a most vivid Greek word, alazoneia. To the ancient moralists the alazon was the man who laid claims to possessions and achievements which did not belong to him in order to exalt himself. The alazon is the braggart; and C. H. Dodd calls alazoneia, pretensious egoism.”—Barclay, p. 58. It is this boastful self-exaltation and lavish ostentation, coupled with a deficient appreciation of the spiritual realm, that John condemns.
Consider This: How does John define “the world” in 1 John 2:15–17? What is meant by John’s injunction to believers to hate the world? Define what John means by the lust of the eyes, the lust of the flesh, and the pride of life. Why are we enjoined to avoid them?
STEP 3—Apply
Just for Teachers: It is relatively easy to talk about the evils of materialism but more challenging to weed out its pervasive influence in our lives. An overly commercialized society surrounds us with temptation. Discuss practical ways for Christians to stay heavenly focused while utilizing the material blessings that God has entrusted to them.
Thought/Application Questions:
What things can I do to develop a balanced perspective regarding material possessions on a planet that constantly bombards me with consumerism?
How might working with poorer people, either domestically or abroad, curb the human tendency toward selfishness?
What are the benefits of self-denial?
How might living in fellowship with other believers help individuals develop a practical balance of using material blessings without succumbing to materialism?
What roles do prayer and Bible study have in protecting the Christian against extremes?
STEP 4—Create
Just for Teachers: Our use of money speaks volumes about our real values and preferences. People may talk spiritual values, but if you open their credit card statements, the truth comes spilling out. Encourage the following activities as reality checks for class members.
Activities:
Track your household expenses for an entire month. At the conclusion of the month, categorize your expenditures. How much was spent in the material realm, including food, clothing, shelter, and, perhaps, transportation? How much was spent on nonessentials, such as entertainment? How much was invested in relieving human suffering? How much was invested in God’s kingdom? How much was spent toward personal spiritual growth (for example, spiritual reading, such as the Bible or other Christian literature, Christian music, etc.)? Does your track record suggest that you are materialistic? Spiritual? Unsure?
Discuss with close friends or fellow class members ways in which you can pool your finances to invest in a joint spiritual venture. This merger might include an activity such as feeding the homeless, caring for the elderly, assisting neglected children, etc. Discuss specific times and places where you can carry out your activity. Later reflect on how this activity affected your outlook on possessions and how it cultivated relationships with the people you helped and with your friends.
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Key Text: Romans 12:1, 2
The Student Will:
Learning Outline:
Summary: God gave material blessings for enjoyment and for the development of character. When we use them to honor God and help those He created, we are blessed. When we become materialistic, we lose that blessing.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Romans 12:1, 2
Key Concept for Spiritual Growth: Being conformed to the world through self-love and materialism interferes with God’s design to transform us by the renewal of our minds.
Just for Teachers: This lesson introduces our study of stewardship. It examines the Christian’s primary stumbling block to faithful service: materialism. Materialism, for the purposes of our study, is defined as the preoccupation or emphasis upon material rather than intellectual or spiritual, things. Materialism is not primarily about how much one has; it is about a person’s attitude toward whatever he or she has.
Job was an extremely wealthy man with extensive possessions. But he freely offered sacrifices to God and shared his wealth with orphans, widows, and the poor, thus honoring and praising his heavenly Father for his gifts. Contrast this attitude with that of another Old Testament character by the name of Achan (Joshua 7). His materialism centered on a garment, some silver, and a gold bar—trivial valuables compared with Job’s possessions. His covetousness, however, cost him his life. Poor and rich alike are susceptible to materialism. Emphasize to your students that one-talent servants and five-talent servants equally are called by God to be faithful Christian stewards.
Opening Activity: Invite class members to imagine that they are five years old again. Ask them to focus their attention on one or, at most, two of their favorite possessions or toys from that time in their lives. Inquire if they still have those possessions. Now determine how many of them lost any sleep last night because they no longer have these items. Enjoin them to share why those childhood treasures no longer hold the importance that they once did. Is it possibly because newer thoughts and wants have replaced their interest in those childhood valuables? Is it because they have matured and now focus their attention on more important things? Paul writes that a divine renewal of our minds overcomes a conformity to this world. Such spiritual maturity makes material possessions seem childish and of no importance.
STEP 2—Explore
Just for Teachers: Stewardship and materialism encompass not only emotional and spiritual aspects of one’s character; they encompass a mental dimension, as well. Solomon asserted, “As [a man] thinks in his heart, so is he” (Prov. 23:7, NKJV). The spiritual transformation proposed by God is brought about through our thinking, through our thought processes. This reorientation of the mind enables us to focus our attention on things above, not on the things of the earth. Thus, while appreciating the material realities of our world, we are released to worship the spiritual reality—the God of heaven—who provided them all.
Bible Commentary
I. The Renewed Mind Protects Against Materialism (Review Romans 12:1, 2 with the class.)
In the context of this lesson, materialism is defined as worldly conformity. It is noteworthy that the safeguard against worldly conformity is illustrated as the sacrifice of a material reality: the body.
This sacrifice is described in Romans as “reasonable service” (12:1, NKJV). Many more modern translations of Scripture have replaced “reasonable service” with the words “spiritual worship,” a rendering that is well-attested (AMPC, ESV, NRSV). The rendering of the King James Version (also New King James Version and The New English Translation Bible) as “reasonable service,” however, is also well supported. Similarly, The New English Bible and The Revised English Bible speak of worship by mind and heart. These translations use wording that emphasizes the role of the intellect. “Reasonable” should not be interpreted in the sense of “acceptable” (for example, “He offered a reasonable price”), but in the sense of “rational” (for example, “He did what any reasonable [thinking] person would do”). The Greek word for “reasonable” is logik-en, from which we derive the modern English word logical. Thus, the sacrifice of the material is logical, reasonable, a worshiping function of the mind.
Practically speaking, this safeguard against worldly conformity takes place as our minds are spiritually renewed through the absorption of the spiritual thoughts, which replace our worldly thoughts. Paul admonishes the Colossian believers, “Set your mind on things above, not on things on the earth” (Col. 3:2, NKJV). Christ calls us to seek first His kingdom (see Matt. 6:33; see also Matt. 6:19–21), with the promise that the needed things (material necessities such as food and clothing) will be added later. Trusting in the Giver of all good things, and not in the things themselves, is the surest protection against the evils of materialism.
Consider This: Think about how much time and energy we invest in thinking about the things of this world compared with the time we spend meditating on heavenly realities. How can the act of presenting our bodies to God as “a reasonable service” protect us from worldly conformity?
II. The Allure of Human Desire (Review 1 John 2:15–17 with the class.)
The same author who tells us that God loved the world so much that He sacrificed His Son (John 3:16) orders us not to love the world. “We must be careful to understand what John meant by the world, the kosmos. The Christian did not hate the world as such. It was God’s creation. . . . But kosmos acquired a moral sense. It began to mean the world apart from God. C. H. Dodd defines this meaning of kosmos: ‘Our author [John] means human society in so far as it is organized on wrong principles, and characterized by base desires, false values, and egoism.’”—William Barclay, The Daily Study Bible: The Letters of John and Jude (Edinburg: St. Andrews Press, 1976), p. 56. Obviously, in John 3:16 the apostle uses the word world to mean people. But here, in 1 John 2:15–17, he uses the word world as a figure for worldliness—the everyday materialistic concerns and temptations that militate against the spiritual life.
According to John, this world presents a threefold temptation. The first is the “lust of the flesh” (1 John 2:16). Unfortunately, this translation suggests shades of meaning unintended by the original Greek, which simply means inordinate physical desires, including lust, gluttony, and other sinful desires. That is, it is not only something sexual but broader than that.
Similarly, “the lust of the eyes” (1 John 2:16) does not refer to lascivious voyeurism but, rather, to the desires that the eyes have for all they see (covetousness). In neither case are the things desired necessarily evil in and of themselves. John is simply saying that desiring anything of the human, material world above the spiritual is wrong, even if the thing itself is good.
The “pride of life” (1 John 2:16, KJV) or “pride in one’s possessions” (CEB) completes the triad of challenges to our spiritual well-being, presented by the world. “Here John uses a most vivid Greek word, alazoneia. To the ancient moralists the alazon was the man who laid claims to possessions and achievements which did not belong to him in order to exalt himself. The alazon is the braggart; and C. H. Dodd calls alazoneia, pretensious egoism.”—Barclay, p. 58. It is this boastful self-exaltation and lavish ostentation, coupled with a deficient appreciation of the spiritual realm, that John condemns.
Consider This: How does John define “the world” in 1 John 2:15–17? What is meant by John’s injunction to believers to hate the world? Define what John means by the lust of the eyes, the lust of the flesh, and the pride of life. Why are we enjoined to avoid them?
STEP 3—Apply
Just for Teachers: It is relatively easy to talk about the evils of materialism but more challenging to weed out its pervasive influence in our lives. An overly commercialized society surrounds us with temptation. Discuss practical ways for Christians to stay heavenly focused while utilizing the material blessings that God has entrusted to them.
Thought/Application Questions:
STEP 4—Create
Just for Teachers: Our use of money speaks volumes about our real values and preferences. People may talk spiritual values, but if you open their credit card statements, the truth comes spilling out. Encourage the following activities as reality checks for class members.
Activities: