"And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God." (Leviticus 19:9-10)
In the "Biblical Perspective" for this lesson, Dr. Gordon Snider writes:

A spirit of mercy is at the core of the Judeo-Christian ethic. God is always pictured as the friend and defender of the outcast, down-trodden, and disenfranchised of society. Providing food for the poor is a part of that spirit of mercy. Never once in these verses, or the parallel texts such as Leviticus 23:22 and Deuteronomy 24:19-22, is the subject of why these people were poor considered. Instead, a social “safety net” was to be drawn under the entire society.

Discussion: Why do Christians, faced with the opportunity to help those in need, sometimes focus more on why people are poor, than how to help them?
Discussion: How can we improve our reflection of Christ's holiness in our dealings with the poor?
Source: Biblical Family Values, Adult Teacher's Insights, page 64.

"Look not every man on his own things, but every man also on the things of others." (Philippians 2:4)
In "God's Word for Today", David Woods writes:

In "Doctrinal Discussion", Dr Gayle Woods writes:

In "Doctrinal Discussion", Dr. Gayle Woods writes:

Stewardship is a broad subject that essentially means the oversight and preservation of resources. When people speak of stewardship, they may be speaking about global warming, the stewardship of natural resources, the stewardship of time, the stewardship of the assets in a business, the stewardship of finances, and so on.
Biblical guidance touches all aspects of stewardship. In looking to the Word of God we discover a number of principles that govern the Christian’s endeavor to be a good steward.

Five principles are then listed...

1. God owns everything.
2. We are in charge of God's stuff.
3. With the responsibility of stewardship comes accountability.
4. We must be committed to others.
5. Our stewardship has eternal consequences.

Discussion: Which of these principles of stewardship do you think need reinforced most today?
Source: Biblical Family Values, Adult Teacher's Insights, page, 56.

In "Word Focus" Dr. Glenn McClure writes:

Stewardship is the necessary discipline of every human being if life is to have order and meaning. There are two elements in our lesson that help us to see the concept of being faithful stewards. The first is found in the word vessel (vs. 3-6) and, although it does not refer directly to a person here, its meaning symbolizes perfectly the idea of a good steward. The root idea of the Hebrew word vessel (keeliym) is “to bring a process to completion,” that is, a process carried out in full. The word is used of armor, clothing, jewels, instruments, tools, weapons, sacks, furniture, and carriages. It is something prepared to accomplish a particular end. This is how believers should consider themselves — vessels filled or prepared to fulfill a designed purpose.

Source: Biblical Family Values, Adult Teacher's Insights, page 52.

In "Biblical Perspective", Dr. Gordon Snider writes:

What is meant by the fear of the LORD? Certainly not a cowing fear that anticipates pain and punishment for any perceived violation. This is the fear of a son for a loving father, rather than the fear of a slave before his austere master. It is a fear to offend our benefactor and companion. It is an attitude that leads to obedience to the spirit of the law, and not just the letter of the law.

Discussion: How would you describe the fear of the Lord?
Source: Biblical Family Values, Adult Teacher's Insights, page 48.

In "Biblical Perspective", Dr. Gordon Snider writes:

If they heed the proverbs, they will become a wise man, which is defined as someone who will listen. The proverb writer amplified the point in 9:9, where he observed that if a wise man is given instruction, he will become yet wiser. Thus learning is both for the naïve and the accomplished. Again the writer seemed to be using a synonymous parallelism, where a wise man and a man of understanding are repetitive phrases. Wise counsels is a navigation word, suggesting the ability to steer the ship correctly. Listening and learning always leaves the learner in a better position to deal with the storms and rapids of life.

Discussion: Why is listening and wisdom so closely connected?
Source: Biblical Family Values, Adult Teacher's Insights, page 48.

"For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s." (1 Corinthians 6:20)
In "Biblical Perspective", Dr. Gordon Snider writes:

Ye are bought with a price. Your body should have a “Sold” sign on it! The purchase price is the blood of Christ which “cleanses from guilt,” “releases from bondage,” and “abolishes the enmity” that sin created between man and God (The Essentials of Life, W. H. Griffith Thomas). Therefore glorify God in your body. This might be translated “with your body,” but “in” is the more literal reading of the Greek text. Since the property in which you live belongs to God, live in such a way as to bring Him glory. Don’t trash the place where you live with immorality which is not becoming to the owner of the house.

Discussion: Since we have been bought by the blood of Christ, how then should we live?
Source: Biblical Family Values, Adult Teacher's Insights, page 43.

"But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." (Matthew 5:28)
In "Word Focus", Dr. Glenn McClure writes:

Jesus made a definite point to inform the Pharisees that this commandment not only dealt with the external act, but also the secrets of the heart and the movements of the eye. Matthew 5:28 brings to mind two quotes of Wünsche: “The eye and the heart are the two brokers of sin.” “Passions lodge only in him who sees.” Within this short verse we find this truth revealed, and why Scriptures deal seriously with moral purity.
The word looketh on in the Greek is blepō, which literally means “to see.” It is not just sight, but is an intended look, an effort made to gaze upon something; the constant fixation of the eyes upon something to examine it. Metaphorically it implies directing the mind upon it or joyfully beholding it. “According to the literal meaning of the Greek, the man who is condemned is the man who looks at a woman with the deliberate intention of lusting after her” (Barclay, NDSB).
The words of Randolph O. Yeager seem appropriate on this subject: “Jesus is not condemning everyone who looks at a woman; only those who look at a woman for the specific purpose of illicit sexual fantasy. The look must be directed toward the woman with a specific purpose in mind — that mental adultery with her can be enjoyed. Many men have looked at women in a legitimate way and later, as a result of that look, have found themselves aroused to evil thoughts. This is not the situation that Jesus was describing. The evil intent must precede the look; thus the look is for an evil purpose. The mental adultery has already been committed before the gaze is directed at its object. This is the force of hēdē (already). . . . Note that epithumeō (lust) [used here in v. 28] is the word used in the tenth commandment (Thou shalt not covet)” (Renaissance New Testament).

Discussion: Why might some argue that what they look at has no effect on them spiritually?
Source: Biblical Family Values, Adult Teacher's Insights, page, 40.

In "Biblical Perspective" Dr. Gordon Snider writes,

It should be remembered that the point of the story was to define the term “neighbor.” The priest and Levite were presented as being the most likely to treat the wounded man as a neighbor, but they did not. Then came an unlikely candidate, a certain Samaritan. As he journeyed suggests that his journey was more extensive than just a commute from Jerusalem to Jericho. As a result he was likely more equipped to help, but also under greater time constraints. He also saw him, the same verb used of the priest and Levite. But instead of responding with apathy, the Samaritan had compassion on him. He was deeply moved in his inner being by the plight of the wounded traveler. The same verb was used often by Matthew and Mark to describe Jesus’ response to situations of need. (See Matt. 9:36 and Mark 1:41 for examples.)

Discussion: What would you say it means to be a neighbor?
Source: Biblical Family Values, Adult Teacher's Insights, pages 35-36.