LESSON 4 *July 20–26

Parables

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).

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.


Sabbath Afternoon, July 20

Lesson 4 - Parables

For His own wise purpose the Lord veils spiritual truths in figures and symbols. Through the use of figures of speech the plainest and most telling rebuke was often given to His accusers and enemies, and they could find in His words no occasion to condemn Him. In parables and comparisons He found the best method of communicating divine truth. In simple language, using figures and illustrations drawn from the natural world, He opened spiritual truth to His hearers, and gave expression to precious principles that would have passed from their minds, and left scarcely a trace, had He not connected His words with stirring scenes of life, experience, or nature. In this way He called forth their interest, aroused inquiry, and when He had fully secured their attention, He decidedly impressed upon them the testimony of truth. In this way He was able to make sufficient impression upon the heart so that afterward His hearers could look upon the thing with which He connected His lesson, and recall the words of the divine Teacher.—Fundamentals of Christian Education, p. 236.
 

So wide was Christ’s view of truth, so extended His teaching, that every phase of nature was employed in illustrating truth. The scenes upon which the eye daily rests were all connected with some spiritual truth, so that nature is clothed with the parables of the Master.

In the earlier part of His ministry, Christ had spoken to the people in words so plain that all His hearers might have grasped truths which would make them wise unto salvation. But in many hearts the truth had taken no root, and it had been quickly caught away. “Therefore speak I to them in parables,” He said; “because they seeing see not; and hearing they hear not, neither do they understand. . . . For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed.” Matthew 13:13–15.—Christ’s Object Lessons, p. 20.
 

Christ had truths to present which the people were unprepared to accept or even to understand. For this reason also He taught them in parables. By connecting His teaching with the scenes of life, experience, or nature, He secured their attention and impressed their hearts. Afterward, as they looked upon the objects that illustrated His lessons, they recalled the words of the divine Teacher. To minds that were open to the Holy Spirit, the significance of the Saviour’s teaching unfolded more and more. Mysteries grew clear, and that which had been hard to grasp became evident.

Jesus sought an avenue to every heart. By using a variety of illustrations, He not only presented truth in its different phases, but appealed to the different hearers. Their interest was aroused by figures drawn from the surroundings of their daily life. None who listened to the Saviour could feel that they were neglected or forgotten. The humblest, the most sinful, heard in His teaching a voice that spoke to them in sympathy and tenderness.—Christ’s Object Lessons, p. 21.

SUNDAY 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?

* Your notes will not be saved!

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?


Sunday, July 21

The Parable of the Sower

Christ’s mission was not understood by the people of His time. The manner of His coming was not in accordance with their expectations. The Lord Jesus was the foundation of the whole Jewish economy. Its imposing services were of divine appointment. They were designed to teach the people that at the time appointed One would come to whom those ceremonies pointed. But the Jews had exalted the forms and ceremonies and had lost sight of their object. The traditions, maxims, and enactments of men hid from them the lessons which God intended to convey. These maxims and traditions became an obstacle to their understanding and practice of true religion. And when the Reality came, in the person of Christ, they did not recognize in Him the fulfillment of all their types, the substance of all their shadows. . . .

The gospel of Christ was a stumbling block to them because they demanded signs instead of a Saviour. They expected the Messiah to prove His claims by mighty deeds of conquest, to establish His empire on the ruins of earthly kingdoms. This expectation Christ answered in the parable of the sower. Not by force of arms, not by violent interpositions, was the kingdom of God to prevail, but by the implanting of a new principle in the hearts of men.—Christ’s Object Lessons, p. 34.
 

By the parable of the sower, Christ illustrates the things of the kingdom of heaven, and the work of the great Husbandman for His people. Like a sower in the field, He came to scatter the heavenly grain of truth. And His parable teaching itself was the seed with which the most precious truths of His grace were sown. Because of its simplicity the parable of the sower has not been valued as it should be. From the natural seed cast into the soil, Christ desires to lead our minds to the gospel seed, the sowing of which results in bringing man back to his loyalty to God. He who gave the para­ble of the tiny seed is the Sovereign of heaven, and the same laws that govern earthly seed sowing govern the sowing of the seeds of truth.—Christ’s Object Lessons, p. 33.
 

Next to the Bible, nature is to be our great lessonbook. . . . As we sow the seed and cultivate the plant, we are to remember that God created the seed, and He gives it to the earth. By His divine power He cares for that seed. It is by His appointment that the seed in dying gives its life to the blade and to the ear which contains in itself other seeds to be treasured and again put into the earth to yield their harvest. We may also study how the co-operation of man acts a part. The human agent has his part to act, his work to do. This is one of the lessons which nature teaches, and we shall see in it a solemn, a beautiful work.—Testimonies for the Church, vol. 6, p. 185.

MONDAY 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 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?

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?


Monday, July 22

Jesus’ Interpretation

That with which the parable of the sower chiefly deals is the effect produced on the growth of the seed by the soil into which it is cast. By this parable Christ was virtually saying to His hearers, It is not safe for you to stand as critics of My work, or to indulge disappointment because it does not meet your ideas. The question of greatest importance to you is, How do you treat My message? Upon your reception or rejection of it your eternal destiny depends.—Christ’s Object Lessons, p. 43.
 

Throughout the parable of the sower, Christ represents the different results of the sowing as depending upon the soil. In every case the sower and the seed are the same. Thus He teaches that if the word of God fails of accomplishing its work in our hearts and lives, the reason is to be found in ourselves. But the result is not beyond our control. True, we cannot change ourselves; but the power of choice is ours, and it rests with us to determine what we will become. The wayside, the stony-ground, the thorny-ground hearers need not remain such. The Spirit of God is ever seeking to break the spell of infatuation that holds men absorbed in worldly things, and to awaken a desire for the imperishable treasure. It is by resisting the Spirit that men become inattentive to or neglectful of God’s word. They are themselves responsible for the hardness of heart that prevents the good seed from taking root, and for the evil growths that check its development.

The garden of the heart must be cultivated. The soil must be broken up by deep repentance for sin. Poisonous, Satanic plants must be uprooted. The soil once overgrown by thorns can be reclaimed only by diligent labor. So the evil tendencies of the natural heart can be overcome only by earnest effort in the name and strength of Jesus. . . . This work He desires to accomplish for us, and He asks us to co-operate with Him.—Christ’s Object Lessons, p. 56.
 

We are not to allow the things of this world so to absorb the attention that mind and body are completely engrossed. Thus those around us are robbed of the kindly words and deeds that would help them in the upward way. The channel of light is clogged with worldly matters. The grace that Christ is longing to impart, He cannot bestow. Many are coming to have less and less strength to impart to others, because they do not receive power from the Source of all power. God calls upon them to separate from the things which corrode the mind and spoil the religious experience.

All are pressed with urgent cares, burdens, and duties; but the greater the pressure upon you, the heavier the burdens you have to bear, the greater your need of divine aid. Jesus will be your helper. You need constantly the light of life of lighten your pathway, and then its divine rays will reflect upon others.—Our High Calling, p. 280.

TUESDAY July 23

The Reason for the Parables

Read Mark 4:10–12. Why did Jesus teach in parables?

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?

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.


Tuesday, July 23

The Reason for the Parables

Jesus desired to awaken inquiry. He sought to arouse the careless, and impress truth upon the heart. Parable teaching was popular, and commanded the respect and attention, not only of the Jews, but of the people of other nations. No more effective method of instruction could He have employed. If His hearers had desired a knowledge of divine things, they might have understood His words; for He was always willing to explain them to the honest inquirer.—Christ’s Object Lessons, p. 20.
 

Christ gave His disciples to understand that He preached in parables and hid the great truths He presented under similitudes that persons who have not the truth or the love of it, whose hearts are misled by their own tempers and gratified inclinations, could not know of His doctrines. . . .

The unfruitful hearers are specified by our Lord as the skeptical, the superficial, or the secular. These cannot discern the moral glory of the truth or its practical personal application to their own hearts. They lack that faith which overcomes the world, and as the sure consequence the world overcomes them.—This Day With God, p. 361.
 

[Jesus] had another reason for teaching in parables. Among the multitudes that gathered about Him, there were priests and rabbis, scribes and elders, Herodians and rulers, world-loving, bigoted, ambitious men, who desired above all things to find some ac­cusation against Him. Their spies followed His steps day after day, to catch from His lips something that would cause His condemnation, and forever silence the One who seemed to draw the world after Him. The Saviour understood the character of these men, and He pre­sented truth in such a way that they could find nothing by which to bring His case before the Sanhedrin. In parables He rebuked the hypocrisy and wicked works of those who occupied high positions, and in figurative language clothed truth of so cutting a character that had it been spoken in direct denunciation, they would not have listened to His words, and would speedily have put an end to His ministry. But while He evaded the spies, He made truth so clear that error was manifested, and the honest in heart were profited by His lessons. Divine wisdom, infinite grace, were made plain by the things of God’s creation. Through nature and the experiences of life, men were taught of God. “The invisible things of Him since the creation of the world,” were “perceived through the things that are made, even His everlasting power and divinity.” Romans 1:20, R. V.

In the Saviour’s parable teaching is an indication of what constitutes the true “higher education.” . . . In all His teaching, Christ brought the mind of man in contact with the Infinite Mind. He did not direct the people to study men’s theories about God, His word, or His works. He taught them to behold Him as manifested in His works, in His word, and by His providences.—Christ’s Object Lessons, p. 22.

WEDNESDAY July 24

Lamp and Measuring Basket

Read Mark 4:21–23. What is Jesus’ special emphasis in the parable of the lamp?

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?

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.


Wednesday, July 24

Lamp and Measuring Basket

As Jesus taught the people, He made His lessons interesting and held the attention of His hearers by frequent illustrations from the scenes of nature about them. . . . The Saviour looked upon the company before Him, and then to the rising sun, and said to His disciples, “Ye are the light of the world.” As the sun goes forth on its errand of love, dispelling the shades of night and awakening the world to life, so the followers of Christ are to go forth on their mission, diffusing the light of heaven upon those who are in the darkness of error and sin.

In the brilliant light of the morning, the towns and villages upon the surrounding hills stood forth clearly, making an attractive feature of the scene. Pointing to them, Jesus said, “A city set on a hill cannot be hid.” And He added, “Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house.” R.V. Most of those who listened to the words of Jesus were peasants and fishermen whose lowly dwellings contained but one room, in which the single lamp on its stand shone to all in the house. Even so, said Jesus, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”—Thoughts From the Mount of Blessing, pp. 38, 39.
 

God has given you light, not to hide under a bushel, but to set on a candlestick that all in the house may be benefited. Your light should shine to others to enlighten souls for whom Christ died. The grace of God ruling in your heart, and bringing your mind and thoughts into subjection to Jesus, would make you [powerful] on the side of Christ and the truth. . . .

To save souls should be the lifework of everyone who professes Christ. We are debtors to the world for the grace given us of God, for the light which has shone upon us, and for the discovered beauty and power of the truth.—Testimonies for the Church, vol. 4, pp. 52, 53.
 

In all business transactions, we are to let the light shine de­cidedly. There is to be no sharp practice. Everything is to be done with the strictest integrity. Better consent to lose something financially than to gain a few shillings by sharp practice. We shall lose nothing in the end by fair dealing. We are to live the law of God in our world, and perfect a character after the divine similitude. All business, with those in the faith and those not in the faith, is to be transacted on square, righteous principles. Everything is to be seen in the light of God’s law, everything done without fraud, without duplicity, without one tinge of guile. . . .

“A false balance is abomination to the Lord.”—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 3, p. 1158.

THURSDAY July 25

Parables of Growing Seed

Read Mark 4:26–29. What is the primary focus of this parable?

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?

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 faithaffirming prediction?


Thursday, July 25

Parables of Growing Seed

Jesus taught by illustrations and parables drawn from nature and from the familiar events of everyday life. In this way He associated natural things with spiritual, linking the things of nature and the life experience of His hearers with the sublime truths of the written word. And whenever afterward their eyes rested on the objects with which He has associated eternal truth, His lessons were repeated.

One of Christ’s most beautiful and impressive parables is that of the sower and the seed. “So is the kingdom of God,” He said, “as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.” Mark 4:26–28. . . . He who gave this parable, Himself created the tiny seed, gave it its vital properties, and ordained the laws that should govern its growth; and He made it a living illustration of truth in both the natural and the spiritual world.—Counsels to Parents, Teachers, and Students, p. 140.
 

As Jesus spoke this parable, the mustard plant could be seen far and near, lifting itself above the grass and grain, and waving its branches lightly in the air. Birds flitted from twig to twig, and sang amid the leafy foliage. Yet the seed from which sprang this giant plant was among the least of all seeds. At first it sent up a tender shoot, but it was of strong vitality, and grew and flourished until it reached its present great size. So the kingdom of Christ in its beginning seemed humble and insignificant. Compared with earthly kingdoms it appeared to be the least of all. By the rulers of this world Christ’s claim to be a king was ridiculed. Yet in the mighty truths committed to His followers the kingdom of the gospel possessed a divine life. And how rapid was its growth, how widespread its in­fluence! When Christ spoke this parable, there were only a few Galilean peasants to represent the new kingdom. Their poverty, the fewness of their numbers, were urged over and over again as a reason why men should not connect themselves with these simple-minded fishermen who followed Jesus. But the mustard seed was to grow and spread forth its branches throughout the world. When the earthly kingdoms whose glory then filled the hearts of men should perish, the kingdom of Christ would remain, a mighty and far-reaching power.—Christ’s Object Lessons, p. 77.
 

[The] kingdom of Christ is like no earthly government. It is a representation of the characters of those who compose the kingdom. “Whereunto shall we liken the kingdom of God?” Christ asked, “or with what comparison shall we liken it?” He could find nothing on earth that would serve as a perfect comparison. His court is one where holy love presides, and whose offices and appointments are graced by the exercise of charity. He charges His servants to bring pity and loving-kindness, His own attributes, into all their office work, and to find their happiness and satisfaction in reflecting the love and tender compassion of the divine nature on all with whom they associate.—The Review and Herald, March 19, 1908.

FRIDAY 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 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:

  1. “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?

  2. 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?

  3. 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?

  4. 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?


Friday, July 26

For Further Reading

The Upward Look, “To Every Man His Work,” p. 273;

God’s Amazing Grace, “Unlike Earthly Kingdoms,” p. 14.

INSIDE STORY

Sparks Over the Sabbath

By Andrew McChesney

Father wasn’t worried when Mother got baptized after attending Seventhday 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 student, 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 AdventistMission.org.