L esson 4 *July 20–26
Parables
Sabbath Afternoon
Read for This Week’s Study: Mark 4:1–34, James 1:21, Isa.
6:1–13, Ps. 104:12, Dan. 4:10–12.
Memory Text: “Then He said to them, ‘Take heed what you hear.
With the same measure you use, it will be measured to you; and to
you who hear, more will be given. For whoever has, to him more will
be given; but whoever does not have, even what he has will be taken
away from him’ ” (Mark 4:24, 25, NKJV).
T
his week's study is on the parables in Mark 4. The Gospel of
Mark has the fewest parables of any of the Synoptic Gospels
(Matthew, Mark, and Luke).
For many years scholars have argued over the meaning and interpreta-
tion of Jesus’ parables: How to interpret what they mean, why Jesus used
them, what kind of lessons they were intended to reveal, and how literally
they were to be taken, or whether they were purely allegory, and so forth.
Obviously we are not going to solve all these issues in this week’s
lesson. Instead, we are going to look at them and, by God’s grace, come
away with an understanding of the points Jesus made through these
parables.
Mark 4 has just five parables—the sower, the lamp, the measure,
the growing seed, and the mustard seed. The majority of the chapter
revolves around the parable of the sower. This parable is told first, fol-
lowed by the reason for parables, and then the interpretation of the par-
able. This three-step pattern will be the focus of the studies for Sunday,
Monday, and Tuesday. Then the other parables will be the subject of
study on Wednesday and Thursday.
* Study this week’s lesson to prepare for Sabbath, July 27.
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S unday July 21
The Parable of the Sower
Read Mark 4:1–9. What are the different soils like, and what happens
to the seed that falls on them?
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When reading the parables of Jesus in the Gospels, people often want
to jump quickly to the interpretation. After all, is that not the point of
these stories—to teach some spiritual truth for Christian life? Yes, but
sometimes, other than in brief comments such as “The kingdom of
God is like,” or “He who has ears to hear, let him hear,” Jesus does not
explain the parable.
Consequently, it is good to slow down and simply analyze the story
itself in order to catch the direction its various narrative characteristics
point toward. Doing this with the parable of the sower yields a variety
of ideas. The seed is the same in each case but falls on four different
types of soil. The type of soil greatly influences the outcome for the
seed. Instead of one continuous story, the parable is actually four indi-
vidual stories told to completion in each setting. The length of time for
completing the story lengthens with each successive story.
The seed that falls on the road is eaten immediately by the birds. “ ‘And
it happened, as he sowed, that some seed fell by the wayside; and the birds
of the air came and devoured it’ ” (Mark 4:4, NKJV).
The seed that falls on the rocky ground takes a few days or weeks
to reach its failed outcome, which included being scorched by the sun.
The seed that falls on the weedy soil takes longer still to reach its
unproductive end, choked as it was by thorns.
The seed that falls on the good soil takes the longest of all, presum-
ably an entire growing season, as is the normal pattern for a crop.
Three of the stories are about failure; only the last is about success,
a good abundant crop. The length of the stories, the longer and longer
period of time for each successive story, and the fact that only one
story is about success, all point to the risk of failure but the abundant
outcome of success.
The parable seems to point to the cost of discipleship and the risks
involved, but it also highlights the abundant reward of following Jesus.
What are some other spiritual lessons that we can learn from nature?
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M onday July 22
Jesus’ Interpretation
Jesus was done with the parable and gave no immediate explanation.
According to the text (Mark 4:1), Jesus spoke it before “a great mul-
titude.” Only later, with a smaller group (Mark 4:10), did He explain
what the parable meant.
Read Mark 4:13–20. How did Jesus interpret the parable of the sower?
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Jesus interprets the parable by identifying the items external to the
story that a number of the details in the story stand for. The interpreta-
tion indicates that the story is a loose allegory with references to the
real world, not necessarily a reference for every single detail.
Jesus identifies the seed as “the word.” This would refer to the Word
of God, particularly as preached by Jesus. James 1:21 states, “Therefore
put away all filthiness and rampant wickedness and receive with meek-
ness the implanted word, which is able to save your souls” (ESV).
The different soils are different types of listeners. In Jesus’ inter-
pretation, everyone hears the Word; that is, all the types of soil have
seed sown on them. But the reception is different. Path soil is hard, and
the birds snatch away the seed. Jesus links this to Satan’s taking away
the truth. Rocky soil has little depth. Jesus links this to people with
shallow commitments; they have not counted the cost of discipleship.
Weedy soil chokes the seed sown on it. Jesus explains that this stands
for the cares of life and riches that choke out the Word. But the good
soil stands for those who hear the Word and receive it so that it grows
and produces an abundant crop.
The longest explanations are for the rocky ground and the weedy
ground. In describing the rocky-ground hearers, Jesus points to con-
trasting elements—they receive the Word with joy but are temporary
disciples. When persecution comes, they fall away. The weedy-ground
hearers are a contrast. They do not fall away because of hard times but
because of good times—their focus is on the things of the world instead
of the kingdom of God. Their cares and concerns revolve around what
the world has to offer.
Consider your own life. Are any characteristics of the path, the
rocky ground, or weedy ground creeping into your experience?
This could happen more subtly than you realize. What choice can
you make to change, if need be?
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T uesday July 23
The Reason for the Parables
Read Mark 4:10–12. Why did Jesus teach in parables?
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A surface reading of these verses gives the impression that
Jesus taught in parables to keep outsiders in the dark. But such a
perspective does not fit with Jesus’ actions elsewhere in Mark. In
Mark 3:5, 6, Jesus is grieved by the hard hearts of the religious
leaders. In Mark 3:22–30, Jesus takes the arguments of the scribes
seriously and explains in detail why they are mistaken. In Mark
12:1–12, the religious leaders understand that Jesus’ parable of
the tenants is about them. It is actually a warning of where their
plot against Him is heading and the terrible consequences to fol-
low. If He had no concern for them, He would not warn them.
Consequently, Jesus’ words here in Mark 4 need a closer look in
order to recognize what His point is. Jesus is paraphrasing Isaiah
6:9, 10.
Read Isaiah 6:1–13. What happens to Isaiah here, and what is the mes-
sage he is given to take to Israel?
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Isaiah sees a vision of God in the temple and is overwhelmed by
God’s glory and his own uncleanness. God cleanses him and com-
missions him with a shocking message. Just like Mark, it sounds out
of step with the rest of Isaiah where there is much comfort for God’s
people.
In Isaiah 6 the message is meant to shock the people awake so they
will turn from their evil ways. In Mark the key for understanding
Jesus’ words is found in Mark 3:35. To understand Jesus’ words and
teachings, one must do the will of God (Mark 3:35). This brings that
person into the family of Jesus. Those who have already decided that
Jesus is possessed by the devil will not listen.
The point of Jesus’ quotation from Isaiah 6 is not that God is keeping
people out but that their own preconceived ideas and hardness of heart
prevent them from accepting the saving truth.
This truth is the overarching concept of the parable of the sower.
Each one chooses what type of soil to be. All decide for themselves
whether or not they will surrender to Jesus. In the end, we each
choose.
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W ednesday July 24
Lamp and Measuring Basket
Read Mark 4:21–23. What is Jesus’ special emphasis in the parable
of the lamp?
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Houses in that part of the world in Jesus’ day varied in size and
construction, all depending on location and wealth. The houses came
to follow a Greek pattern of being built around a courtyard but with
varying levels of sophistication. Or Jesus may be talking about smaller
houses of peasants. Big house or small house, the issue is this principle:
one day the truth about Jesus will be revealed.
Jesus asks two questions in Mark 4:21. The first one expects a negative
answer—“The lamp is not brought to be placed under the basket or under
the bed, is it?” The second question expects a positive answer—“It is
brought to be placed on the lampstand, isn’t it?” Jesus presents an absurd,
almost humorous scenario to make His point. Lamps are for giving light,
or they lose their purpose. Mark 4:22 explains the parable by referencing
the idea of secrets being made public. Anyone whose email or computer
has been hacked understands the possibility of secrets being made pub-
lic! But what Jesus is talking about is the gospel.
Read Mark 4:24, 25. What lesson is Jesus conveying with the parable
of the measuring basket?
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In many locations in the world, fresh produce is sold in open markets.
Sellers typically have a device for measuring the product they are selling.
It is a common practice of such sellers to add just a bit more to a sale
to help the buyer feel he or she is being treated fairly. Jesus picks up on
how good sellers treat buyers to make a point about openness to the truth.
If one is open and follows the light, he or she will get even more. But if
he or she rejects the light, even what they had before will be taken away.
How can we better understand the principle that with what mea-
sure you use, it will be measured to you? Think about it in all
your dealings with others.
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T hursday July 25
Parables of Growing Seed
Read Mark 4:26–29. What is the primary focus of this parable?
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Most of the Gospel of Mark has parallels in either Matthew or Luke
or both. But that is not the case with this parable. It is unique to Mark.
The focus of this brief parable is the growing process. Jesus indicates
that this is how the kingdom of God works. Humans have a part to play,
but the real growth is the work of God. It is not an endless process. The
story comes to an abrupt end with the maturation of the grain. Just so,
the return of Christ a second time will suddenly bring an end to our
world’s history.
Read Mark 4:30–32. What is the important stress of the parable of the
mustard seed?
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This parable stresses how something very tiny grows into something
remarkably large. Mustard seeds measure typically one to two millimeters
in diameter (.039 to .079 inches). The plant described here is probably
the black mustard (Brassica nigra), which has tiny seeds (more than
700 seeds in one gram). While not the smallest seeds in the world, they
are quite small, especially in comparison to the plant they produce,
which can grow as large as three meters (ten feet) tall. Jesus notes that
birds even nest in the branches of the mustard plant. This last reference
is an allusion to Psalm 104:12, with an allusion to Daniel 4:10–12,
as well. Psalm 104 speaks of God’s power in creating the world, and
Daniel 4 represents Nebuchadnezzar as a great tree under which all the
world finds shade and food.
The point Jesus makes is that the kingdom of God, which began very
small, will become large and impressive. People in Jesus’ day may have
looked down on the dusty itinerant preacher from Galilee with His band
of disciples, but time has shown that His kingdom of grace continues to
expand throughout the world.
“ ‘And this gospel of the kingdom will be preached in all the world
as a witness to all the nations, and then the end will come’ ” (Matt.
24:14, NKJV). Consider what the “church” was like when Jesus
made that prediction. Why is this such a remarkable and faith-
affirming prediction?
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F riday July 26
Further Thought: Read Ellen G. White, “ ‘The Sower Went Forth
to Sow,’ ” pp. 33–61, in Christ’s Object Lessons.
“True holiness is wholeness in the service of God. This is the condi-
tion of true Christian living. Christ asks for an unreserved consecration,
for undivided service. He demands the heart, the mind, the soul, the
strength. Self is not to be cherished. He who lives to himself is not a
Christian.
“Love must be the principle of action. Love is the underlying prin-
ciple of God’s government in heaven and earth, and it must be the foun-
dation of the Christian’s character. This alone can make and keep him
steadfast. This alone can enable him to withstand trial and temptation.
“And love will be revealed in sacrifice. The plan of redemption was
laid in sacrifice—a sacrifice so broad and deep and high that it is
immeasurable. Christ gave all for us, and those who receive Christ will
be ready to sacrifice all for the sake of their Redeemer. The thought of
His honor and glory will come before anything else.”—Ellen G. White,
Christ’s Object Lessons, pp. 48, 49.
Discussion Questions:
Ê “Love must be the principle of action. Love is the underlying
principle of God’s government in heaven and earth.” How does the
Cross reveal this amazing truth to us? In our lives, how can we
reflect this kind of love? Why must we?
Ë How would you respond to someone who insisted that Jesus
told parables to keep outsiders in the dark? Why would Jesus, who
died for every human being (see 1 John 2:2), deliberately keep in
the dark people whom He had died on the cross to save?
Ì A lamp is supposed to be on a lampstand, not under a basket
(Mark 4:21). Apply this principle to your church’s engagement with
your local community. How can you lift the light up higher?
Í Consider the parable of the growing seed (Mark 4:26–29).
What part do humans play in helping the gospel seed to grow, and
what part does God play? Though we obviously play a role, how
can we still make sure we are totally dependent upon God? Could
this attitude of total dependence perhaps be part of what we need
to do in order to grow?
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i n s i d e
Story
Sparks Over the Sabbath
By Andrew McChesney
Father wasn’t worried when Mother got baptized after attending Seventh-
day Adventist meetings at their town schoolhouse in Armenia.
Father wasn’t worried when his daughter, Anush, and her sister started
going to Adventist summer camps. He even drove them to camp.
Father also wasn’t worried when Anush, as a 17-year-old university stu-
dent, decided to get baptized and join the Adventist Church.
But he was furious when the university called to complain that Anush was
skipping classes on Sabbath. Students missed classes for various reasons,
and the university didn’t mind that Anush wanted to keep the Sabbath. The
problem was that other students kept their reasons to themselves, but Anush
unabashedly announced her absence as a matter of religious liberty.
“If she doesn’t want to go to class, then she doesn’t have to go to class,” a
university administrator told Father. “But why does she have to make a big
deal about it? She is hurting the university’s reputation.”
Father was appalled. He felt like his daughter’s faith was reflecting badly
on the family. He reprimanded her when she came home.
“Why did you have to announce that at the university?” he asked. “If this
is the way that things are going to be, I forbid you from going to church.”
He also prohibited her from getting baptized.
“I’m responsible for protecting you,” he said. “When you are older, you
can make your own decisions. But for now, I’m your guardian.”
Anush didn’t argue. Armenia is a largely patriarchal society where a
father’s word is law. But she wondered where the line was between the
fourth and fifth commandments. Could she go to church and honor Father at
the same time? She had decided before God to get baptized, but she worried
that Father might forbid Mother from going to church if she insisted. Mother
suggested that Anush wait. She found support for a delay in Numbers 30:3–
5, which says if a daughter makes a vow while living in her father’s house,
and her father approves, then God accepts it. But if the daughter makes a
vow that the father overrules, then God releases the daughter from the vow.
“I think God supports the decision to wait to get baptized,” Mother said.
Anush waited. It was a difficult four years at the university. She believed
that Father was a good man who only wanted the best for her. But she also
longed to go to church and get baptized. She found joy in the baptism of a
classmate, a woman who had learned about the Sabbath when she refused
to study on that day. The classmate became Anush’s first soul for Christ.
Part of last quarter’s Thirteenth Sabbath Offering went to open a center of influence for
families like Anush’s in Yerevan, Armenia. Thank you for helping spread the gospel with
your offerings. Next week: Father changes his mind about Anush’s baptism.
Provided by the General Conference Office of Adventist Mission, which uses Sabbath School
mission offerings to spread the gospel worldwide. Read new stories daily at [Link]. 37
