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 condition 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 principle of God’s government in heaven and earth, and it must be the foundation 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?

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?

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 public! 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 measure you use, it will be measured to you? Think about it in all

your dealings with others.

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 follow. 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 message 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 commissions 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.

Jesus was done with the parable and gave no immediate explanation.

According to the text (Mark 4:1), Jesus spoke it before “a great multitude.” 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 interpretation 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 meekness the implanted word, which is able to save your souls” (ESV).

The different soils are different types of listeners. In Jesus’ interpretation, 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 contrasting 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?

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 individual 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, presumably 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?

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).

This 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 interpretation 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, followed by the reason for parables, and then the interpretation of the parable. 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

Read Ellen G. White, “Levi-Matthew,” pp. 272–280; “The Sabbath,” pp. 281–289, in The Desire of Ages.“When questioned, ‘Is it lawful to heal on the Sabbath days?’ Jesus answered, ‘What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days.’ Matt. 12:10–12.“The spies dared not answer Christ in the presence of the multitude, for fear of involving themselves in difficulty. They knew that He had spoken the truth. Rather than violate their traditions, they would leave a man to suffer, while they would relieve a brute because of the loss to the owner if it were neglected. Thus greater care was shown for a dumb animal than for man, who is made in the image of God. This illustrates the working of all false religions. They originate in man’s desire to exalt himself above God, but they result in degrading man below the brute. Every religion that wars against the sovereignty of God defrauds man of the glory which was his at the creation, and which is to be restored to him in Christ. Every false religion teaches its adherents to be careless of human needs, sufferings, and rights. The gospel places a high value upon humanity as the purchase of the blood of Christ, and it teaches a tender regard for the wants and woes of man. The Lord says, ‘I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.’ Isa. 13:12.”—Ellen G. White, The Desire of Ages, pp. 286, 287.Discussion Questions:What strategies or practices help you and your local church stay sensitive to silently suffering people like the paralytic in Mark 2?Think about how blinded by hatred, tradition, dogma, and religion in general the religious leaders who rejected Jesus had become so that even His miracles didn’t open their minds to Him. How can we as a people be careful that something similar doesn’t happen to us?How can your local church become “family” for those whose immediate genetic family may have rejected them over their faith?Dwell more on the question of the “unpardonable sin.” In class, discuss what it means and how we can be sure not to commit it.

Read Mark 3:20, 21. What experience led Jesus’ family to consider Him out of His mind?A charge of mental instability is quite serious. Typically this arises from experiences where a person is a threat to his or her own safety. Jesus’ family felt this way about Him because He was so busy that He did not take time to stop to eat. They set out to take charge of Him, and that is where the outer story of the sandwich breaks off, interrupted by the inner story about the scribes charging Jesus with collusion with the devil.A strange parallel exists between the outer and inner stories of this sandwich story. Jesus’ own family seems to have a view of Him parallel to that of the scribes. The family says He is crazy. The scribes say He is in league with the devil.Read Mark 3:31–35. What does Jesus’ family want, and how does He respond?This scene may seem strange. If your mother or other family members come to see you, should you not meet with them? The problem was that Jesus’ family at the time was not in tune with the will of God. Jesus recognized that truth, and in this passage He redefines family. Those who do the will of God are His brother, sister, and mother. He is the Son of God, and those who align themselves with the will of God become His family.The two stories of this Markan sandwich story together contain a deep irony. In the inner story, Jesus says that a house divided against itself cannot stand. At first glance, it seems that in the outer story, Jesus’ own house—His family—is divided against itself! But Jesus resolves this conundrum by His redefinition of family. His real family are those who do the will of God along with Him (see Luke 12:53, Luke 14:26).Many times throughout history, Christians have found themselves alienated from their own relatives. It is a difficult experience. This passage in Mark reveals that Jesus went through the same trouble. He understands what it is like and can comfort those who feel this often painful isolation.

Read Mark 3:20–35. What connection do you see between the two stories intertwined in this passage?This passage is the first “sandwich story” in Mark, where one story is begun and then is interrupted by another story, with the first story completed only afterward.The outer story is about Jesus’ relatives setting out to take charge of Him because they think He is out of His mind (Mark 3:21). The inner story is about the scribes from Jerusalem charging Jesus with being in collusion with the devil. (Today’s study focuses on the inner story found in Mark 3:22–30.)In Mark 3:22, the scribes bring the charge that Jesus’ healing power comes from the devil. Jesus responds first with an overarching question: “How can Satan cast out Satan?” It does not make sense that Satan would work against himself. Jesus proceeds to speak about division within a kingdom, a house, and Satan himself, showing how absurd such division would be for their success. But then the Lord turns the tables and talks about binding a strong man in order to plunder his house. In this last example, Jesus is the thief entering Satan’s house, binding the prince of darkness to set his captives free.Read Mark 3:28–30. What is the unpardonable sin, and what does that mean?The unpardonable sin is the sin against the Holy Spirit, calling the work of the Spirit the work of the devil. Notice that in Mark 3:30 the reason Jesus makes His statement in Mark 3:28, 29 is because the scribes are saying that He has an unclean spirit when in reality He has the Holy Spirit. If you call the work of the Holy Spirit the work of the devil, then you will not listen to the Holy Spirit because no one in his or her right mind wants to follow the devil’s guidance.Why does the fear that you might have committed the “unpardonable sin” reveal that you have not committed it? Why is the fear itself evidence that you haven’t?