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The biblical doctrine of stewardship defines a man’s relationship
to God. It identifies God as owner and man as manager. God
makes man His co-worker in administering all aspects of our life.
The apostle Paul explains it best by saying, “For we are God’s
fellow workers; you are God’s field, God’s building” (1
Corinthians 3:9). Starting with this concept, we are then able to
accurately view and correctly value not only our possessions,
but, more importantly, human life itself. In essence, stewardship
defines our purpose in this world as assigned to us by God
Himself. It is our divinely given opportunity to join with God in
His worldwide and eternal redemptive movement (Matthew
28:19-20). Stewardship is not God taking something from us; it is
His method of bestowing His richest gifts upon His people.
Since His ascension, Christ the great Head of the church, has carried forward
His work in the world by chosen ambassadors, through whom He speaks to
the children of men, and ministers to their needs. The position of those who
have been called of God to labor in word and doctrine for the upbuilding of
His church, is one of grave responsibility. In Christ's stead they are to beseech
men and women to be reconciled to God....
Christ's ministers are the spiritual guardians of the people entrusted to their
care. Their work has been likened to that of watchmen. In ancient times,
sentinels were often stationed on the walls of cities, where, from points of
vantage, they could overlook important points to be guarded, and give
warning of the approach of an enemy. Upon their faithfulness depended the
safety of all within....
The heart of the true minister is filled with an intense longing to save
souls.... He watches for souls as one that must give an account. With
his eyes fixed on the cross of Calvary, beholding the uplifted Saviour,
relying on His grace, believing that He will be with him until the end,
as his shield, his strength, his efficiency, he works for God. With
invitations and pleadings, mingled with the assurances of God's love,
he seeks to win souls to Jesus, and in heaven he is numbered among
those who are “called, and chosen, and faithful” (Revelation 17:14).
From God's Amazing Grace - Page 28
This is a true saying, if a man desire the office of a
bishop, he desireth a good work.
Not given to wine, no striker, not greedy of filthy
lucre; but patient, not a brawler, not covetous.
8 Likewise must the deacons be grave, not
double-tongued, not given to much wine, not
greedy of filthy lucre;
The Old English word bisceop, from
which we get our English word bishop,
comes from the Latin word episcopus. ...
The Greek word episkopos, meaning
“overseer,” was first used for officials in
government, and later came to be used
for church leaders.
A bishop then must be blameless, the husband of one wife, vigilant,
sober, of good behaviour, given to hospitality, apt to teach;
One that ruleth well his own house, having his children in subjection
with all gravity;
(For if a man know not how to rule his own house, how shall he take
care of the church of God?)
How Perplexity Is Sometimes Brought to the Church—
Many who can but barely live when they are single choose to marry and raise a
family when they know they have nothing with which to support them. And
worse than this, they have no family government. Their whole course in their
family is marked with their loose, slack habits. They have but little control over
themselves and are passionate, impatient, and fretful. When such embrace the
message, they feel that they are entitled to assistance from their more wealthy
brethren; and if their expectations are not met, they complain of the church and
accuse them of not living out their faith. Who must be the sufferers in this case?
Must the cause of God be sapped, and the treasury in different places
exhausted, to take care of these large families of poor? No. The parents must be
the sufferers. They will not, as a general thing, suffer any greater lack after they
embrace the Sabbath than they did before.
What? know ye not that your body is the temple of the
Holy Ghost which is in you, which ye have of God, and ye
are not your own?
20 For ye are bought with a price: therefore glorify God in
your body, and in your spirit, w
which are God's.
God has given you a habitation to care for and preserve in the best
condition for His service and glory. Your bodies are not your own....
“Know ye not that ye are the temple of God, and that the Spirit of God
dwelleth in you?”
Health is a blessing of which few appreciate the value.... Life is a holy
trust, which God alone can enable us to keep, and to use to His glory.
But He who formed the wonderful structure of the body will take
special care to keep it in order if men do not work at cross-purposes
with Him. Every talent entrusted to us He will help us to improve and
use in accordance to the will of the Giver.
The sacred temple of the body must be kept pure and uncontaminated, that
God's Holy Spirit may dwell therein. We need to guard faithfully the Lord's
property, for any abuse of our powers shortens the time that our lives could be
used for the glory of God. Bear in mind that we must consecrate all—soul, body,
and spirit—to God. All is His purchased possession, and must be used
intelligently, to the end that we may preserve the talent of life. By properly using
our powers to their fullest extent in the most useful employment, by keeping
every organ in health, by so preserving every organ that mind, sinew, and muscle
shall work harmoniously, we may do the most precious service for God.
When we do all we can on our part to have health, then may we expect that the
blessed results will follow, and we can ask God in faith to bless our efforts for the
preservation of health.
From Our Father Cares - Page 48
31 And the second is like, namely
this, Thou shalt love thy neighbour
as thyself. There is none other
commandment greater than these.
Among the Jews the question, “Who is my neighbour?” caused endless dispute.
They had no doubt as to the heathen and the Samaritans. These were strangers
and enemies. But where should the distinction be made among the people of
their own nation and among the different classes of society? Whom should the
priest, the rabbi, the elder, regard as neighbor? They spent their lives in a round
of ceremonies to make themselves pure. Contact with the ignorant and careless
multitude, they taught, would cause defilement that would require wearisome
effort to remove. Were they to regard the “unclean” as neighbors?
This question Christ answered in the parable of the good Samaritan. He showed
that our neighbor does not mean merely one of the church or faith to which we
belong. It has no reference to race, color, or class distinction. Our neighbor is
every person who needs our help. Our neighbor is every soul who is wounded
and bruised by the adversary. Our neighbor is every one who is the property of
The Samaritan had fulfilled the command, “Thou shalt love thy neighbour as
thyself,” thus showing that he was more righteous than those by whom he was
denounced. Risking his own life, he had treated the wounded man as his
brother. This Samaritan represents Christ. Our Saviour manifested for us a love
that the love of man can never equal. When we were bruised and dying, He had
pity upon us. He did not pass us by on the other side, and leave us, helpless and
hopeless, to perish. He did not remain in His holy, happy home, where He was
beloved by all the heavenly host. He beheld our sore need, He undertook our
case, and identified His interests with those of humanity. He died to save His
enemies. He prayed for His murderers. Pointing to His own example, He says to
His followers, “These things I command you, that ye love one another”; “as I
have loved you, that ye also love one another.” John 15:17; 13:34.
We should anticipate the sorrows, the difficulties, the troubles of others. We
should enter into the joys and cares of both high and low, rich and poor. “Freely
ye have received,” Christ says, “freely give.” Matthew 10:8.
The earth is the Lord's, and the fulness
thereof; the world, and they that dwell
For he hath founded it upon the seas, and
established it upon the floods.
9 And the Lord God called unto Adam, and said unto him, Where art
10 And he said, I heard thy voice in the garden, and I was afraid,
because I was naked; and I hid myself.
11 And he said, Who told thee that thou wast naked? Hast thou eaten
of the tree, whereof I commanded thee that thou shouldest not eat?
12 And the man said, The woman whom thou gavest to be with me, she
gave me of the tree, and I did eat.
And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my
10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the
11 And now art thou cursed from the earth, which hath opened her mouth to receive thy
brother's blood from thy hand;
12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive
and a vagabond shalt thou be in the earth.
13 And Cain said unto the Lord, My punishment is greater than I can bear.
14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall
I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that
every one that findeth me shall slay me.
15 And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on
him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him.