Chistmas in Mark

Lesson 1A Christmas Story ............................................................3Mark 1:1-20

Lesson 2A Christmas Card ............................................................8Mark 1:21-39

Lesson 3A Christmas Wish ..........................................................13Mark 2:1-12

Lesson 4A Christmas Feast ..........................................................18Mark 2:13-20

Lesson 5A Christmas Principle ....................................................23Mark 4:1-20

TABLE OF CONTENTS

Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching

Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.

WHAT’S IN YOUR TEACHING GUIDEThis Teaching Guide has three purposes:➤ to give the teacher tools for focusing on the content of the session in the Study Guide.➤ to give the teacher additional Bible background information.➤ to give the teacher variety and choice in preparation.

The Teaching Guide includes two major components: Teacher Helps and Teacher Options.

Teacher Helps

Teacher Options

Bible BackgroundThe Study Guide is your main

source of Bible study material.

This section helps you more fully

understand and

interpret the Scripture text.

Teaching Outlineprovides you with an outline

of the main themes in the

Study Guide.

The next three sections provide a beginning, middle, and end

for the session, with focus paragraphs in between.

Focus Paragraphsare printed in italics at the top of the page because they

are the most important part of the Teaching Guide. These

paragraphs will help you move your class from “what the text

meant” to “what the text means.”

You Can Choose!There is more material in each session than you can use, so choose the options from each section

to tailor the session to the needs of your group.

Bible BackgroundMark insists that the goodnews concerning Jesus Christ

began in the wilderness. Whileother Gospel writers include

some aspect of wilderness in their recountof Jesus’ early life, none do so aspoignantly as Mark. Matthew’s wildernessincludes the slaughter of the innocentsafter Jesus’ birth. Luke’s wilderness is agovernment-mandated journey toBethlehem during the final days of a preg-nancy. John’s Gospel paints his wildernessin rejection: “He came unto his own andhis own received him not.” In each ofthese Gospels, wilderness is, at best, asmall part of the story or a result of thestory. For Mark, wilderness permeatesevery angle of the Christ event.

In Mark’s Gospel, the wildernessconnects the person and purpose of Jesuswith God’s prior work. The wildernessidea bridges Old and New Testamentreality and experience. Other Gospelwriters also construct bridges andconnections. Matthew uses prophetictexts as proof texts for the messianicmission of Jesus. Frequently, the phrase“as it was written by the prophet” linksMatthew’s interpretation of the OldTestament with his perspective of Jesus.Luke connects his Gospel to the OldTestament through genealogy and Johnwith a literary link—“In the beginning” is

the opening phrase of Genesis and John.However, for Mark, it’s wilderness.

Mark invites us into the wildernessbecause this is a natural part of faithexperience. It was certainly a part of thecycle of Israel’s experience with God.Israel’s history moved from Egypt towilderness wanderings to promised landto the wilderness of exile to Persian liber-ation to the wilderness of Romanoccupation. Mark continues the ride. Theappearance of John the Baptizer occurredafter a period in Israel’s history oftenreferred to as the silent years. There hadbeen a wilderness of prophetic voice forabout 400 years. The Roman occupationof Palestine had been oppressive. Theearly Christians lived in fear. John theBaptist appeared in the wilderness.

Mark’s record of Jesus’ baptismfollows this same cycle of understanding.At Jesus’ baptism, the heavens were tornapart, the Spirit descended like a doveupon him, and God’s voice affirmed hisbeloved status. After this moment ofblessing, however, he was immediatelydriven into the wilderness—wild beastsreplaced the dove, and the heavenly voicegave way to the tempter. For Mark, this isthe cycle of our faith as well. The blessingof baptism naturally leads to the struggleof wilderness.

In Jesus’ baptism, however, is an unex-pected glimmer of hope. In Mark 1:4,John proclaims a baptism of repentancefor the forgiveness of sins. And in a rare

1Lesson Teaching Guide

A CHRISTMASSTORY

Mark 1:1-20

instance, God’s voice is heard. Add to thatJesus’ vision of the heavens and the doveand we realize that this is indeed adefining moment.

Some view this event as similar toproselyte baptism. As in the Christianfaith, baptism was a part of the process ofJewish conversion. Gentiles who wishedto unite with the Jewish faith movedthrough a prescribed process: inquiring,learning the law, practicing the traditions,receiving the sign of the covenant, andfinally, baptism. It has been suggestedthat those who wished to follow in thetradition of John the Baptist werebeing baptized—it was a way ofshowing their support for his particularministry and message. While Jesus, tosome extent, followed in the tradition ofJohn, this explanation hardly seems tocapture the height of the moment. In thisevent, Jesus is being defined as somethingmore than a follower of John.

In verse 11, the heavenly voice affirmsthat Jesus is, in fact, the beloved Son ofGod. God’s pleasure in Jesus, however,may be a result of the baptismal event.Jesus, in his first appearance in Mark’sGospel, identifies with humanity. God’sSon? Yes. Jesus standing in line to enterthe waters of baptism with personsfeeling the pain of guilt and in need ofrepentance? Yes. Matthew and Lukepresent incarnation in the form of a child.John presents the gift and miracle ofincarnation in the theological concept ofword made flesh. Mark presents themiracle of incarnation by having the Sonof God stand in line and step intobaptismal water with sinners. He is God,but he is also one of us.

We will see Jesus standing with usthroughout Mark’s Gospel. In followingchapters, he will engage fishermen on theseashore, feed crowds on the plain, sitwith sinners at the dinner table, andtouch the untouchables who gatheraround him. He will retreat to the moun-tains for restful prayer, go to a garden forrestless prayer, and speak from the crossin desperate prayer. Jesus will feel life as

we feel life, pray as we pray, and strugglethrough the wildernesses that we do. Inthis incarnational identification, wereceive the Christmas gift of hope. Mark’sChristmas story begins in the wildernessbecause that’s where Christ andChristmas come to meet us.

Introduction: The wilderness has oftenbeen symbolic of new beginnings in the lifeof faithful people. Adam and Eve weredriven east of Eden. Moses fled into thewilderness of Midian to transition from theprivilege of Egypt’s court to his role asIsrael’s deliverer. The Israelites traveledthrough the wilderness to Mt. Sinai—moving from a population of slaves to achosen covenant people. After the destruc-tion of Jerusalem in 586 BC, Israel enduredthe wilderness of Babylonian exile toemerge with a new understanding of faithand identity. While wilderness is often difficult, it is necessary for new identity.

I. The Announcement of a New Beginning(1:1)

II. The Wilderness of Isaiah (1:2-3)A. Preaching that occurred during Israel’s

exile in BabylonB. Preaching that continues God’s work

in history

III. The Wilderness of John the Baptist (1:4-8)

A. Preaching to the barrenness ofpeople’s lives

B. Preaching that will be continued byOne who is to come

IV. The Wilderness of Jesus (1:9-13)A. Preceded by the blessing of baptismB. A product of the Spirit’s guidance

4 Lesson 1

❍ A Quick IllustrationRunners are encouraged to refuse aspirinand other pain-reducing medicationsbefore a training run or race. While it maystand to reason that these chemicalswould inhibit discomfort during a run, itignores the fact that pain is necessary andbeneficial. If runners mask pain, and thusignore it, one might continue to exertforce on a minor energy and create amajor problem. Being unaware of thepain or running through the pain canoften lead to greater injury.

Every good running coach implorestheir athletes to “listen to their body” and“appropriately respond to pain.”Addressing the pain with reduced stress,rest, or treatment keeps the athletehealthy and active in the long run. Thesame is true for the pain, chaos, andconfusion of our spiritual and emotionallives.

❍ Truthful TunesHumor often helps us deal with thewilderness times of our lives. Your classcan have fun surveying some popularChristmas carols and assessing how theypresent the season. In fact, music canserve as a thread to connect all segmentsof this session. Provide hymnals for eachparticipant. Have them scan theChristmas carols and locate phrases thatmight indicate the hymn writers havepainted a picture a little outside thechaotic bounds of the first Christmas. Forexample: “the little Lord Jesus no cryinghe makes,” or “all is calm, all is bright,” or“O little town of Bethlehem how still wesee thee lie.”

In contrast, point out other carols thatacknowledge the chaos of life: “I Heardthe Bells on Christmas Day” or “It CameUpon a Midnight Clear.” Of course, manyof these carols will combine the chaoswith the peace. This reality can lead togood discussion concerning the mixedemotion of the season.

Invite the class to recall otherChristmas songs that support either thepeaceful or the chaotic characteristics ofthe holiday season.

This session will guide your listeners to acknowledge and embrace a different view-point of the Christmas season. While carolers, retailers, and even ministersencourage us to feel good during this season, that is not always the emotional wave

we experience. It is early in the season, and plenty of time remains for us to be dazzled by lights andtinsel and gifts. It will eventually feel like Christmas. Today, allow this session to encourageyour class to confront the chaos they see and feel during this season. This is theangle for the beginning of Mark’s story. He does not introduce us to angels, mangers, or wise men.He takes us to the wilderness, and this is where we must begin.

A Way to Begin

Teaching Guide 5

❍ I Never Promised a Rose GardenThe record of Jesus’ baptism is glorious.We can only imagine the splendor ofparting skies, descending doves, and athunderously gentle heavenly voice. Thereis no doubt Jesus felt affirmed in thatmoment. Yet wilderness and a life ofministry followed that moment.

The chorus of Lynn Anderson’s hit “INever Promised You a Rose Garden” says,“I beg your pardon. I never promised youa rose garden. Along with the sunshine,there has to be a little rain sometimes.” Ifpossible, obtain a recorded copy of thesong and play it for the class. If no record-ing is available, share the above words.Encourage the class to reflect upon theheight of their baptismal experience andthe depths of life’s realities that followed.

Questions➤ What is your most favorable memory of

baptism?➤ What were your positive perceptions

about the Christian life andexperience?

➤ What wilderness experiences havehelped define your life?

➤ What wilderness experiences are youenduring this season?

➤ How have you reconciled these experi-ences with your baptismal identity?

❍ Multiple MeaningsBaptism is a very rich and powerfulsymbol for Christians. Beyond our ownmemories and experiences, the Scripturesprovide multiple meanings for this prac-tice. With the use of a concordance, guidethe learners to survey biblical passagesabout baptism. You may wish to pre-selectsome passages and assign them to learn-ers. After a moment of reading andreflecting, ask the following questions.

Questions➤ What are the meanings of baptism

conveyed in Scripture?➤ What meaning or meanings do you

most associate with baptism?➤ What meanings do you feel were most

prevalent among first-centurybaptismal candidates?

➤ What was the purpose of Jesus’baptism?

➤ How did Jesus view his baptism? Howdid others?

➤ How did Jesus’ baptism prepare him forlife’s chapters to follow?

➤ How does Jesus’ baptism inform yourfaith?

A Way to Explore Scripture Having set the stage by revealing the reality of Christmas chaos, guide the learners toidentify the chaos present in today’s text. Move through the teaching outline, present-

ing information about the wilderness from which Isaiah preached (Babylonian exile),the wilderness from which John preached (Roman occupation and the absence of prophetic voices),and the wilderness into which Jesus walked (his own and ours). Remind learners that no generationor individual is void of wilderness—not even Jesus. Today’s session reminds us that no one isimmune to the barren moments of life. The wilderness punctuated Jesus’ baptism.

Our hope rests in Jesus’ presence with us. Jesus’ presence in the baptismal line was certainly anact of identification with humanity. However, his entrance into personal wilderness further certifiedhis understanding of and identification with us.

It has been easy to acknowledge the presence of chaos as well as peace in our Christmas carols.Having looked at the influence of wilderness in the text, let’s take the harderstep of acknowledging wilderness and chaos in our own lives.

6 Lesson 1

❍ Inconvenient ChristmasContinuing the musical thread, secure acopy of Kyle Matthews’ Christmas albumTimeless Christmas Child. Play track 3,“Inconvenient Christmas,” for your class.The song is lighthearted, yet profound.The verses reflect upon the contemporaryhustle of the season. The chorus affirmsthe distress of the first Christmas inBethlehem. When the song concludes,have class members stand in a circle, holdhands, and each share one struggle they(or a friend) are facing this season. Closein prayer.

❍ RememberingAsk the group to join in the followinglitany, based on the text for today, as ameans to remember their baptism andanticipate what God will do in their livesduring this holy season.

Leader: The Lord has said, “I will send mymessenger ahead of you, who will prepareyour way, a voice of one calling in thedesert.”

Group: We watch for that one, all thewhile preparing the way for the Lord,attempting to make straight pathsinto our sometimes crooked lives.

Leader: We look for One more powerfulthan we are, the thongs of whose sandalswe are not worthy to stoop down anduntie.

Group: The One we follow throughthe waters of baptism

Leader: The One to whom God said, “Thisis my beloved Son, whom I love; with himI am well pleased”;

Group: The One who will baptize uswith the Holy Spirit.

Leader: This Advent season, “Thekingdom of God is near. Repent andbelieve the good news!”

Group: Jesus calls us to “Come,follow”; he wants to make us fishersof people.

Leader: What will we leave behind tofollow him?

Group: Lord, grant us the Spirit—thatwe too may follow you. Amen.

The process of applying what we have learned to who we are becoming is not alwayseasy. Moving from what we know intellectually to what we act out in our lives is often

a haphazard journey. For the baptized, this text is a well-worn path. Yet finding it inthis place, during this season, is a bit of a surprise. As we journey through the Advent season,reflecting not merely on what we learn but on who we are becoming is vastly important. Baptism,according to this text, focuses our lives on God’s purposes for the world and for us and in that order.As you reflect on the meaning of baptism in your own life, focus especially onhow your own baptism has meaning for the world around you during thisseason of remembering and anticipation.

A Way to End

Teaching Guide 7

2Bible Background

Movement is a primary char-acteristic of Mark’s Gospel.

Whereas other gospels provideintermissions between Jesus’

actions so that they can record blocks ofteaching, Mark’s Gospel moves at a muchquicker pace. Jesus teaches, but Markrarely records that content. Jesus stops,but only long enough to perform amiracle and move on.

In the first twenty verses of chapter 1,Mark quickly moves us through a seriesof wilderness experiences—from the exilicwilderness of Israel to Jesus’ desert oftemptation. The movement continues.Mark follows Jesus from the very publicseashore of Galilee to the very privatesolace of a prayerful mountain with stopsat synagogue and home in between. Thispattern is reflected in later portions ofMark’s Gospel as Jesus ultimately movestoward the cross.

Jesus’ first stop in Mark 1:21-39 is thebusy shore of the Sea of Galilee. The OldTestament refers to the Sea of Galilee asthe Sea of Chinnereth and in the NewTestament it is called by several othernames: Sea of Galilee, Sea of Tiberius,and once, the Sea of Gennesaret. Whileeach of these names emerged duringparticular historic periods, they tended tobe regional in their usage.

The twelve-by-seven-mile lake, unlikethe Dead Sea to its south, was the center

for a thriving first-century fishingindustry. The biblically referenced townsof Tiberius, on the western shore;Capernaum, on the northern shore; andBethsaida, on the northeastern shore, allbenefited from this commercial business.So did families, like those of some ofJesus’ earliest disciples: Peter, Andrew,James, and John.

Jesus’ second stop in Mark’s Gospel isthe synagogue at Capernaum. The wordsynagogue comes from a Greek wordmeaning “gather together.” The syna-gogue, created in the absence of thetemple, was a gathering place for Jewishworship and learning. With each destruc-tion of the temple, the synagogue becamethe sole gathering place for Sabbath andfestival worship. Prayers were offered inthe synagogue as a substitute for thesacrifices offered in the temple.

The synagogue also gained impor-tance during times when the absence ofthe temple was because of distance ratherthan destruction. With the dispersionfollowing the Babylonian exile (586–539BC), many Jews lived a great distance fromJerusalem. Even after the rebuilding ofthe temple, it was extremely difficult tomake the journey to Jerusalem even forthe annual festival, much less weekly ordaily worship. The synagogue became animportant place of worship and educa-tion in local communities. In Mark 1, thecommunity gathered to welcome theSabbath. They also inadvertently

Lesson Teaching Guide

A CHRISTMASCARD

Mark 1:21-39

welcomed a man possessed by anunclean spirit. Jesus’ teachings andsubsequent healing of the man amazedthe crowd.

After leaving the synagogue in Mark1:29, Jesus makes a third stop in the homeof Simon and Andrew. While we havelittle domestic information in biblicalliterature concerning the disciples, hereMark mentions the home of Simon andhis mother-in-law. It may serve as an indi-cator of the breadth of Jesus’ influence inthe lives of those in his world. For, in justa few short verses, Jesus has entered themarketplace, the worship place, and thehome. In each arena he has called andcured.

After an evening of ministry, refer-enced in verses 32-34, Jesus sought a placeof solitude the next morning. In thisplace, Jesus prayed and prepared himselffor another day of journey and ministrythroughout the region of Galilee. Theseearly verses have set Jesus’ agenda formuch of the Gospel—calling persons topurpose, addressing the suffering whosurround him, and dealing with soli-tude—the necessary solitude of rest andthe imposed solitude of the cross.

Introduction: Movement characterizes theGospel of Mark. Unlike the other Gospels,large blocks of teaching material do notintrude upon the transient nature of Jesus’life and story. Jesus immediately goes fromplace to place—ministering in variousvenues of life. In this particular text, themovement is from an extremely publicsetting to an extremely private setting.

I. Jesus in Public (1:16-20)A. The Sea of Galilee (v. 16a)B. Humanity encountered (vv. 16b-19)C. Transformation witnessed (v. 20)

II. Jesus in a Less Public Setting (1:21-28)A. The synagogue (v. 21)B. Humanity encountered (vv. 22-25)C. Transformation witnessed (vv. 26-28)

III. Jesus in a Private Home (1:29-34)A. The home of Simon and Andrew

(v. 29)B. Humanity encountered (v. 30)C. Transformation witnessed (vv. 31-34)

IV. Jesus in Private (1:35-39)A. A Deserted Place (v. 35)B. Humanity encountered (vv. 36-38)C. Transformation Witnessed (v. 39)

Teaching Guide 9

❍ The Perfect Christmas CardProvide each learner with white orChristmas-colored construction paper.Bring an adequate supply of crayons,markers, and colored pencils to class.Distribute one blank card to each learner.Instruct them to draw (to the best of theirability) their idea of the perfect Christmason the front of each card. After a fewminutes, have several of the learners sharetheir cards and the stories behind eachpicture. You will likely have an array ofscenes represented.

❍ A Musical SettingSecure a copy of Amy Grant’s recording of“Tennessee Christmas.” (The countrygroup Alabama and several other artistshave recorded this song. Feel free tochoose any rendition available.) Play thesong for the class, and ask the followingquestions.

Questions➤ What “Christmas places” were

mentioned in the song?➤ How did the song describe Christmas

in each of these settings?➤ How do you imagine Christmas in each

of these settings?➤ When you think of Christmas, what

particular setting comes to mind? Why?

❍ Backward MovementIn today’s session, Jesus moves from anextremely public setting to an extremelyprivate one. Compared to many of ourexperiences of the Christmas season, thismovement is backward. It seems that asthe holiday moves along we are pushedmore into public arenas. Our presence isexpected at parties, shopping centers, andfamily gatherings. Private moments arefew during the holiday season. In fact, ourculture struggles to equate privacy orbeing alone with the Christmasexperience.

The movie Home Alone chronicles thetragicomic story of a child whose familyaccidentally leaves him at home when theydepart for a holiday vacation. He struggleswith fear, doubts, and even somebungling burglars. The movie climacti-cally ends with the reunion of family,extended family, neighbors—the crowd.Ironically, how many of us wouldn’t enjoya little time alone at Christmas?

Questions➤ How would you feel about some time

alone during the season?➤ What would you do with a day to

yourself?➤ How could you schedule such a time

during the season?

We all experience the spirit of Christmas in different ways. Coming home is theessence of Christmas for many. Travel is the Christmas tradition for others. Forsome, the cold concrete of the city stimulates the seasonal senses. Others are

moved by the snow-bent boughs of mountain cedars.In today’s session, Jesus enters four different and equally challenging venues of human existence.

Each provided opportunity for human encounter and transformation. We each probably resonatewith one more than the others. Use one of the following activities to illustrate ourdifferent “tastes” when it comes to experiencing the delights of the season.

A Way to Begin

10 Lesson 2

❍ Traditional Inventory Give each learner a piece of paper. Providepencils or pens as well. Ask the studentsto record one or two meaningful holidaytraditions in which they annuallyparticipate under each of these categories:community, church, home, and private.Encourage learners to respond to thefollowing questions.

Questions➤ Why do you enjoy this particular

tradition?➤ How did the tradition originate?➤ How does it enhance your faith?➤ Within each category, how do these

traditions meet the needs of otherpeople within the category?

❍ Masterful TransitionsJesus was the master of transitionalthoughts and statements. In Mark 1, hecalled fishermen to become fishers ofmen. He could turn seeds, pearls, coins, orsalt into memorable kingdom messages.Jesus’ eyes were wide open to the elementsof his existence and how those elementsbore witness to heavenly truths.

No part of Christmas should go un-noticed—from the nativity scene to thecookies and fruitcake. In fact, with openeyes and a little creativity, we should beable to see a hint of the kingdom of Godin every element of the holiday.

Bring several traditionally secularholiday items to class: an ornament,Santa figurine, stocking, lights, tinsel, giftwrap. Encourage the learners to tell howthey might use that item to explain akingdom truth to a searching neighbor,friend, foreign exchange student, child, orfellow shopper.

Mark 1:21-39 chronicles the movement of Jesus from marketplace to synagogue tohome to private retreat. Mark skillfully introduces the Messiah to every facet of life.

Too often, in our own faith experience, we try to separate the sacred and the secular.We compartmentalize the practice of faith, allowing Christ access only to what we think is appropri-ate. We expect to see Christ at church, but are less likely to expect and experience Christ at themall. We search for Christ in our private meditations, but may overlook his presence in the contextof family and home.

Mark does not allow us to neatly package the presence of Jesus. Every context is a Christmascontext. Every area of life is open to the presence of Christ. Every place is a sacred place when Jesusarrives. Every conversation and occupation becomes sacred speech and activity when touched byJesus. Even fishermen become fishers of men.

The following activities will guide learners to see Christ and Christmas inevery aspect of life.

A Way to Explore Scripture

Teaching Guide 11

12 Lesson 2

❍ A Responsive PrayerTo close your meeting time, ask yourgroup to stand and share the followingresponsive prayer:

Leader: Almighty God, your Son was bornin busy-ness and called his first disciplesfrom business.

Group: Be with me and all humanityin the marketplace this week.

Leader: It was your Son’s custom to teachand heal and worship in the synagogue.

Group: Be with me and all people offaith as we gather for worship.

Leader: Your Son frequented the home ofLazarus, Mary, Martha, Levi, Simon, andothers.

Group: Be with me and all families aswe provide homes for our loved ones.

Leader: Your Son spent time alone withyou.

Group: When I am alone—in mythoughts, in my prayers, in mysorrows, and in my joys—be with me.

All: Wherever this season might findme, may it find you there as well, dearFather. Amen.

❍ A Solitary PlaceAsk your group if they have a solitaryplace—a quiet place in their homes(library, reading chair, window seat) oroutside (swing, porch, garden bench)—towhich they retreat. For those who havesuch a place, ask why it has become theirsolitary place. For those who don’t, askthem to consider what it might take tofind or create one. Encourage everyone toseek out some time and space for solitudethis week.

In addition, consider scheduling withyour group a “silent retreat” during whichtalking is not allowed. Set aside a time forthis reflective experience. The goal of theretreat is to reclaim your own sense of thedivine in your life and to rest. Even if yourgroup can only retreat for an evening,gather and eat in silence. Take time at theend of the experience to debrief yourexperiences.

The need for more time in our culture is epidemic. Our schedules overflow with placesto be, things to do, and people to see. In the process, we have given up important time

for reflection on who we are and who we are becoming. Jesus’ experiences can informour lives in at least two ways. First, if we are to model our lives in any way after Jesus, then we mustlearn to allow ourselves Sabbath. Second, for all of his love for others, Jesus rested to maintain hisown relationship with God. As you study this session and reflect on its meaning, donot neglect the need to care for yourself and your own spiritual life.

A Way to End

3Bible Background

Having made his way throughthe region of Galilee healing

and heralding the good news(Mk 1:39), Mark 2 begins with

Jesus’ return home. While we typicallythink of Nazareth as Jesus’ home, Markrefers once again to the home of Simon,since verse 1 identifies Capernaum asJesus’ destination.

Picturing the scene presented inverses 2-4 is much easier with someknowledge of first-century Palestinianhomes. Families often lived communally,which explains the presence of Simon’smother-in-law in Simon’s home inchapter 1. The homes were usually mud-bricked homes of varying sizes—one ormore small rooms—built on the perimeterof a shared courtyard. Roofs were typi-cally mud and thatch. The crowds thatgathered in verse 2 were probably in oneof the dwellings as well as in the court-yard area outside the home. With no wayto approach the main entrance, friendslowered a paralytic to Jesus through theroof of the home. Breaking up the mudthatch would have been messy, but notdifficult.

As the story begins, Mark craftilyplaces next to each other two groups ofpeople: those who knew Jesus and (appar-ently unaware) kept a paralytic from himand those who knew Jesus and ensured aparalytic’s access to him. The crowd’s

desire to be close to Jesus and have theirparticular needs met inhibited the accessof others. There is no doubt that the care,effort, and ingenuity of the paralytic’sfriends is praiseworthy. In verse 5, Markmakes it clear that Jesus recognized theirfaith. We are prone, and rightly so, to giveattention to the precedent of thesefriends’ active concern. Their gift,however, only paved the way for greatergifts to be given through the words andactions of Jesus.

Jesus’ first gift was one of forgiveness.Jesus’ words of forgiveness are quite unex-pected (v. 5). Mark gives no literary cluethat the man needed forgiveness. Thiswonderful twist catches us off guard.From our vantage point, we watch thefriends carry the paralytic, tear throughthe roof, and lower him down. We lean into hear Jesus tell the man to walk. Instead,we hear words of forgiveness! Our onlysense of his spiritual need is the conditionwe privately hold in common with him.We certainly did not expect such pain tobe so quickly resolved. To this point,Mark has recorded Jesus’ authority overillness and demons. With this statement,Jesus exercises authority over the painand guilt, conditions we are unable toobserve.

Jesus’ critics did not expect to hearthese words from Jesus either. However,they were not impressed with this newarena of authority. The response of theJewish authorities to Jesus’ pronounce-

Lesson Teaching Guide

A CHRSITMASWISH

Mark 2:1-12

ment marks the first of a series ofcontroversies Jesus will face in Mark’sGospel. We have already heard, inMark 1:27, that Jesus’ teaching differedfrom that of the scribes. We witnessed inMark 1:40-41 Jesus touching a leper—anact a scribe would never have performed.Here, Jesus performs a ritual act consid-ered outside the power and authority of ascribe. While one could argue the theolog-ical integrity of Jesus’ teaching or thewisdom of his ministry to lepers, hisclaim to have the authority to forgive sinwent beyond the boundaries of scribaltolerance. They viewed this as blasphemy,that Jesus was assuming the place androle of God.

Jesus’ second gift to the paralytic veri-fies Jesus’ authority. In verses 10-11, Jesusinstructs the paralytic to walk so that theforgiveness may be seen as valid. Withinthe text, this is the only reference to therelationship between the gift of forgive-ness and mobility. Historically,theologians have asserted that Jesus wascountering a first-century belief in theconnection between physical illness andsin. Some modern scholars havesuggested a psychosomatic relationshipbetween the paralysis and guilt. Whileeach of these suppositions is interesting,the text addresses neither. The paralytic’smobility is a gift that validates the powerof Christ to give other gifts—in particular,the gift of forgiveness.

Introduction: Every act of kindness has arippling effect of influence. In Mark 2,crowds gather to hear Jesus teach. Nodoubt, each individual is seeking someblessing from Christ’s presence and words.Ironically, the crowd’s amazement (v. 12) is because of the effort of one paralytic’sfriends. They probably thought they weresimply doing a favor for a friend. Instead,they provided an opportunity for a lessonin forgiveness, the restoration of theirfriend’s health, and the glorification of Godby a blessed crowd.

I. Those Who Seek a Blessing forThemselves (2:1-2)A. The people gather (vv. 1-2a).B. Jesus teaches (v. 2b).

II. Those Who Seek a Blessing for Others(2:3-5)A. The friends’ effort (vv. 3-4)B. Jesus’ blessing (v. 5)

III. Those Who Are Critical (2:6-11)A. The scribes criticize (vv. 6-7).B. Jesus responds in word (vv. 8-9).C. Jesus responds in deed (vv. 10-11).

IV. The One Who Is Blessed (2:12)A. One life restored (v. 12a)B. Many lives affected (v. 12b)

14 Lesson 3

❍ Memorable MomentsBring a Christmas “wishbook” to class. Asclass members arrive, have each quicklyscan the catalogue and tear out one pagethat reminds them of a toy or item theywished for as a child and one page thatpictures an item they will purchase forsomeone this year. Allow several personsto briefly share their pages and stories.Encourage the class to ponder thesequestions silently.

Questions➤ How did you feel when you received the

item you wished for?➤ How did you feel when you did not

receive items you wished for?➤ How do you expect the person(s) to

react for whom you are buying giftsthis year?

➤ Is it truly more blessed to give than toreceive? Why?

❍ Grown-up Christmas ListsContinue the use of Christmas music bysecuring a recording of the song “Grown-up Christmas List.” Amy Grant and othershave recorded this song. Play it for yourclass, and after listening, ask thefollowing questions.

Questions➤ What kind of Christmas gifts did you

ask for as a child?➤ What kind of things do you hope for

today?➤ If you could receive one thing from one

particular person this year, what wouldit be?

➤ If you could give one thing to oneparticular person this year, what wouldit be?

➤ At this point in life, do you find morepleasure in giving or receiving? Why?

Christmas is truly “the most wonderful time of the year.” Although we are well pastthe time of lying awake listening for Santa’s reindeer, the days and nights are stillfilled with hopeful anticipation. This new post-adolescent excitement has as its

source our children. Most of us are past making lists, for now we read lists. Most of us are pastmaking wishes, because we fulfill wishes. Our happiness no longer revolves around what we receive,but what we are able to give. Our smiles are generated by the smiles of others. The followingoptions will help your learners remember the anticipation of Christmases past.

A Way to Begin

Teaching Guide 15

❍ The Greater Scheme of ThingsSara is training for her first marathonwith the Leukemia and LymphomaSociety’s Team in Training. This programencourages runners to run marathonsand raise money in honor or memory ofpersons affected by blood-related cancers.Sara keeps her training journal online.

Like most runners who train for the26.2-mile race, Sara has had a few discour-aging days. On one such day, she wrotethe following in her journal: “I’m not surewhy I’m doing this. One person running arace is so insignificant in the greaterscheme of things.”

The next day, people inundated herwith emails reminding her that she wasproviding much-needed funds for hopefulindividuals. She was not only caring forherself—she was making it possible formany others to receive care. She’s stilltraining, and she’s had better days.

Questions➤ What do you think motivated the

paralytic’s friends in today’s text?➤ How far-reaching do you think they

assumed their actions to be?➤ How influential was the result of their

actions?➤ What unexpected results did their

actions produce?

❍ A Gift We All DesireThis story has found its way into manypulpits. If it is new to you, it may be newto your learners: A student at a localcollege was wandering past the campusbulletin board one Monday morning.Tacked to the brown corked backing was asimple note that read, “Dear Son, meet meat the fountain in the middle of campusat twelve noon. All will be forgiven. I loveyou. Dad.” By noon, over fifty young menhad made their way to the fountain.

We all carry a load of guilt. Whetheror not we realize it, we are the source ofsomeone else’s guilt. While the paralyticwas certainly happy to regain the use ofhis limbs, a greater elation was no doubtfelt through the act of forgiveness. Askthe group to consider the following ques-tions privately, but encourage them,before the season is over, to act upon theirresponses publicly. The giving and/orreceiving of forgiveness will be the bestgift exchange you experience this season.

Questions➤ What guilt are you presently carrying in

your life?➤ Do you need God, someone, or both to

forgive you? Would it be possible foryou to seek forgiveness?

➤ Against whom are you holding agrudge or ill will? Would it be possiblefor you to forgive them?

A Way to Explore Scripture For many, Christmas is a season of self-centered wishing. The best of children havebeen trying to be good in order to receive the most coveted items on their list. The

worst of children are hoping that grace, once again, prevails. After all, Santa Claus iscoming to town and we all want to cash in.

When Jesus comes to town in Mark’s Gospel, the seasonal expectations are similar. Crowdsgather to figuratively sit on his lap (literally stand outside the door) and let loose a litany of wishes.Already in Mark 1, lepers, the demon-possessed, and the sick have brought to Jesus their hopes forclear skin, clear minds, and a clean bill of health. As chapter 2 begins, we are tempted to assume itwill be “same song, second verse.” However, as the typical crowd gathers to garner whatgood they can from Jesus, an atypical group of individuals has committed them-selves to a selfless cause rather than a selfish ambition.

16 Lesson 3

❍ Circle of FriendshipSummarize the session concerning thegifts of friendship and forgiveness. Havethe learners sit or stand in a circle. Haveeach class member pray for the person tohis or her right. If they do not wish topray aloud, they may pray silently andsqueeze the person’s hand when finished.After each person in the circle has prayed,have the group pray the Lord’s Prayertogether (to emphasize forgiveness).

❍ The Bond of LoveThe old song “We Are One in the Bond ofLove” embraces wonderful images offamily and community. Gather the grouptogether, ask them to hold hands, andsing this hymn:

We are one in the bond of love;We are one in the bond of love;We have joined our spirit with the spirit

of God;We are one in the bond of love.

At the end of the song, offer a prayerthanking God for each person (if possibleby name) in your group and the bond oflove that your group shares.

Sometimes the best gifts are the unexpected ones. Someone who knows us well can share a gift we never thought to ask for, yet surpasses our seasonal

expectations. These surprises, not necessarily expensive, are always memorable. Suchwas the case in Mark 2. The gift of friendship and healing were verbalized, desired, and appreci-ated by the paralytic. The gift of forgiveness, however, was a surprise that exceeded hisexpectations.

A Way to End

Teaching Guide 17

Bible BackgroundIn today’s text, Jesus is againbeside the sea. While wander-

ing through this familiarmarketplace, he invites a business-

man to follow him. The text then carriesus immediately to the home of the disci-ple. In form, the story is very similar tothe call of Simon in Mark 1. In content(particularly the content of the chosendisciple’s character), there is a significantdifference. The text assumes that the fish-ermen of Galilee were persons of solidcharacter. Tax collectors were a bit morequestionable.

Levi’s identity is a mystery for schol-ars. Many traditionally propose Levi as analternate name of the disciple Matthew.Matthew is listed as one of the twelvedisciples in the listings recorded inMatthew 10:3, Mark 3:18, and Luke 6:15.Mark 2 records the call of Levi, as doesLuke 5. Also, Matthew 9 records a verysimilar call of a tax collector. In thisaccount, the tax collector’s name isMatthew. Based on these connections,most scholars equate Matthew and Levi.

Others have placed Levi in the largercircle of disciples and do not equate himwith Matthew. Two major factorscontribute to this view. First, the list ofdisciples consistently refers to James asthe “son of Alphaeus.” In today’s text,Levi is identified as the son of Alphaeus.Yet the Gospel literature never refers to

James and Levi as brothers, as are Peterand Andrew or James and John. Also,other Gospels attest to named followersof Jesus outside the Twelve: Lazarus,Mary, Martha, Nicodemus, Joseph ofArimithea, Zacchaeus, just to name a few.It is possible that Jesus called more thanone tax collector to follow him—particu-larly since we have a crowd of thempresent at the dinner in today’s text.Matthew may have been a part of theinner circle, while Levi was a part of thebroader circle.

While there is some question concern-ing Levi’s identity, there is little confusionabout his occupation. Levi was a taxcollector. The tax collector’s primary dutywas to collect monies from the local citi-zens and merchants carrying goods intoprovinces governed by Rome. The govern-ment mandated collection amounts;money charged in excess of the mandatedamount provided the income of the taxcollector. This system obviously left a lotof room for abuse. Tax collectors couldcharge excessive amounts to increase theirshare of the profit.

The Gospel literature includes taxcollectors among the “sinners.” This iden-tification is certainly the case in today’ssession. Three times, we see the dual label“tax collectors and sinners” used.However, the story does not indicate thatLevi lacked integrity in his business,something assumed but not stated.Regardless of Levi’s level of integrity, the

Lesson Teaching Guide

A CHRISTMASFEAST

Mark 2:13-204

religious authorities of his faith commu-nity would have viewed him as a sinner.They were shocked that Jesus wouldshare table fellowship with him.

This story allows Mark to push usfurther along Jesus’ path of ministry. Hisresponse to the inquisitive criticism of thescribes (v. 17) is both the climax of thestories that have preceded this text and aprecursor for the activity that is to come.In our prior sessions, Jesus has enteredthe marketplace, synagogue, and home.He has called respectable fishermen,healed a sick mother-in-law, and toucheda helpless leper. His most recent incidentof ministry was the healing and absolu-tion of a paralytic. In each of these cases,Jesus increasingly pushes against theboundaries of acceptable and safe reli-gious expression. In each story, it gets alittle harder to argue in favor of Jesus’behavior. In today’s text, Jesus hascertainly pushed the envelope too far forhis critics. He sits and eats with thosewho have “chosen” their lot in life—chosen their reputations and sins. Onemight argue that in previous stories thepersons were victims of fate, demonicpowers, and disease. However, in thehouse of Levi, “intentional” sinners aregathered. These are the people Jesus indi-cates he has come to call. These are thepeople whose needs Jesus has come toaddress. Interestingly enough, these arethe people who crowd around Jesus…andfollow him.

Introduction: In Mark 2:13-17, Jesus againmakes his way to the seaside marketplace.He calls and beckons an individual fromthe marketplace to be his disciple. Again,this is not a novel act in Mark. Jesus makeshis way to a private home and issurrounded by a crowd. So far, there isnothing new. A closer inspection of thecrowd, however, causes some scribes, andmaybe us, to raise an eyebrow.

I. Jesus in the Public, Seaside Marketplace(2:13-14)A. Teaching the crowd (v. 13)B. Calling a disciple (v. 14)

II. Jesus in a Private Home (2:15-17)A. Embracing sinners (v. 15)B. Encountering scribes (v. 16)C. Educating listeners (v. 17)

Teaching Guide 19

❍ “In” but Not “Of” the WorldIn 1977, Billy Joel released an album titledThe Stranger. One track on that album is“Only the Good Die Young.” The songrecounts the struggle one “bad boy”endured in wooing a “good girl.” The girlhas been reared and shaped by thechurch. The boy is “of the world.” Whilemuch of his argument against herupbringing might be discounted, onephrase is not easily ignored: “I’d ratherlaugh with the sinners than cry with thesaints. The sinners are much more fun.”

Lead the class to share those momentswhen they have laughed hardest by askingquestions such as the following.

Questions➤ Who were you with?➤ What were you doing?➤ Would you consider your words or

actions “worldly”? If yes, why?➤ Is it possible to enjoy these activities

without compromising Christian faith?Is it possible to enjoy these activitiesand actually share Christian faith?

❍ Proverbial Wisdom?Write the following phrases on slips ofpaper:• Birds of a feather flock together.• We all know what dancing leads to.• Eternity—smoking or nonsmoking?• We are judged by the company we keep.• I don’t drink, cuss, or chew, and I don’t

go with girls (or boys) who do.• Cards are of the devil.• Avoid the appearance of evil as well as

the evil itself.• Don’t be a stumbling block.

Depending on the number of persons inyour class, give one slip to each individualor to evenly numbered groups. Have theindividuals or groups share how thesebiblical and non-biblical adages have beenused to limit or stifle behavior within thechurch.

Questions➤ Are the limits valid?➤ Have they been exaggerated?➤ What positive or negative message has

been sent to the world?

Jesus seemed to enjoy the world. We have already watched him meander throughthe various arenas of daily human existence. His movements throughout the Gospelof Mark have not led to isolation or exclusion, but rather to public inclusion. Jesus

did not make hard distinctions between the secular and the sacred. Jesus truly loved all people, inall places and in every predicament of life.

Our generation seems to have drawn harder lines. The term Christian has moved beyond itsmeaning as a noun and evolved into an adjective. Christian music is marketed as an alternative tosecular music. We’ve become accustomed to Christian bookstores, Christian jewelry, Christian T-shirts, and Christian schools. Some craftsmen have even begun to bill themselves as Christianplumbers, carpenters, lawyers, to name a few. With regard to non-Christians, we’ve been admon-ished to love the sinner but hate the sin, but rarely do we see much love in that direction.

Do such separations reflect the perspective and method of Jesus? Isn’t there something withinus—something good and pure—that enjoys the world and the people in it? Use one or more ofthe following activities to reflect upon and discuss our positive attitudesconcerning our world and the people in it.

A Way to Begin

20 Lesson 4

❍ A Difficult EmbraceSt. Francis of Assisi exemplified Christianlove for all creation. He cared foranimals, and trees, and acknowledgedand appreciated all humanity. However,this unfettered love was not always char-acteristic of his life. Early on, he fearedand despised lepers. Realizing that heneeded to overcome this fear to trulymake himself available to God, Francisembraced a leper. His life was never thesame. From then on, there was no crea-ture Francis could not love and care for.He stepped across the boundary thatseparated him from those he despisedand found they weren’t that despicableafter all.

Jesus’ critics felt he “went too far” byenjoying the company of tax collectors.Today, tax collectors are not rankedamong sinners. However, there are othergroups and individuals within our societythat we label as sinful. Although thesepeople may find themselves targets of ourmission and evangelistic efforts, rarely dothey find themselves our friends.

Questions➤ Who were the despised in Jesus’ day?➤ Why do you think tax collectors and

sinners were “more despised” than thediseased or demon-possessed?

➤ How do you imagine the despised feltwhen Jesus invested his life in them?

➤ Who are the despised today? How doesthe church typically respond to them?

➤ How might the church better reflectthe actions and attitude of Jesus today?

❍ Talking “To” or Talking “About”?David was a product of his religious andsocial culture. Following a news report of anew soup kitchen and food distributioncenter in our town, David came to see me,his pastor. He angrily related the newsstory and then demanded I respond with apowerful sermon. He was convinced thenew center would bring in “the wrong kindof people” and the primary beachhead wasthe pulpit of our little town.

David did not think there were poorpersons in our church nor did he realizethere were poor families just outside oftown. He thought that poor equaledlawless. He feared for his children and forthe moral fabric of our town.

David did affirm his lack of under-standing with regard to “those people.”Then, with a smile, he insightfullyresponded: “They probably don’t under-stand me either.” I shared with David eightwords once shared with me. These eightwords have created some lifelong friend-ships, built strong bridges of trust, andopened opportunities for ministry thatmay have been missed. The eight words?Talk to people rather than talk aboutpeople.

Questions➤ What present group of people or cate-

gory of sinner “bothers” you? Why?➤ With how many of these persons do you

personally associate?➤ If you are not friends, could you imagine

yourself being close friends? Why or whynot? How might this friendship changeyour life? How might it influence theirs?

Jesus’ presence, method, and message were warmly accepted by the world in which helived. Crowds pressed in against him. Tax collectors climbed trees to get a glimpse of

him. Sinners invited him into their homes. He obviously did not convey an attitude thatpushed the world away. He walked into the world, and the world gravitated toward him.

Ironically, people of faith struggled most with Jesus. They defined themselves and their ministriesbased on well-kept boundaries. Jesus defined his ministry by abolishing boundariesthat separated people from people, as well as from God.

A Way to Explore Scripture

Teaching Guide 21

22 Lesson 4

❍ Plan a PartyBring generic party invitations to class.Provide enough for each learner to havetwo or three. Ask them to invite personsto a class party. The people need to beindividuals they think are “on the fringe”and are not a part of traditional faith.

Then, plan a date for the party.Inform the invitees that it is simply anoccasion for fun—an opportunity tospend time with people you enjoy but donot see often. Hold the party at a neutrallocation away from the church and justhave a good time. Use the time for build-ing relationships.

If your group is not comfortable withplanning a party, use these cards as prayerreminders for the next week. Ask God tobless these persons’ lives and give you theopportunity to talk “to” them and get toknow them better.

❍ A Christmas CommitmentThe holidays are a time when human needrises dramatically. Research points tostatistics about the rise in depression ratesduring and just following this time ofyear. With the permission of your group,enlist everyone (or as many as will) toserve in your local soup kitchen, foodpantry, or other service agency. Service toothers, especially those in need, willbenefit both your neighbors in need andyour group. Try to get everyone to serve atthe same time as part of their holidaycommitment to living out God’s love intheir lives.

If Jesus lived among us today, he would likely hang out with some unsavory folk. Hiswillingness to embrace sinners has always caused the most religious to wince, at least

a little. Even his disciples struggled to understand Jesus’ willingness to extend theboundaries of friendship beyond respected and expected comfort zones. When Jesus calls, hecalls us to offer our lives for others. The text for today points us in the direction Jesusintended, toward the love of neighbors no matter who those neighbors are. These final activitieswill help your group focus not just on the meaning of the text, but more importantly, its application.

A Way to End

Bible BackgroundMark’s Gospel does notinclude long blocks of Jesus’

teaching material. Asmentioned in prior sessions, Jesus

is on the move—action is his primarylanguage. Mark 4 begins with languageand a setting with which we have becomeaccustomed. Jesus is again beside the seaand surrounded by a crowd. Jesus againteaches. This time, however, we are privyto the content of his lesson.

Jesus couches his first lesson in aparable. We tend to think of a parable asmerely a story. The word parable,however, comes from two Greek words:one a preposition meaning “beside” andthe other a verb meaning “to throw.” Aparable, then, contains a truth that is“thrown alongside” a seemingly simplestory or occurrence. While the story maybe simple, it contains within it a veiledlesson rather than a straightforward one.

Further mystifying the parable as ateaching tool is its roots in Old Testamentlanguage. The Hebrew word often trans-lated as parable literally means “riddle” or“puzzling mystery.” It refers to obscuresayings with a meaning that is notobvious. Likely, Mark’s interpretation ofJesus’ usage of parables is similar to thepuzzling mysteries of the Old Testament.Verses 3-9 tell the story of the sower andthe seed. It seems straightforwardenough. Following the parable, however,Jesus shares his motivation for using thisparable (vv. 10-12). Parables are riddles

whose meanings or secrets are “given” tothe disciples yet serve to hide the truthfrom the world. Jesus’ reference to Isaiah6:9-10 supports this usage. In this text,Isaiah is instructed to preach to thosewho would not comprehend. The keyphrase is at the beginning of verse 12,which indicates parables are used “inorder that” the world may look and listenbut not see and hear. This wording differsslightly, but significantly, from Matthew’srecollection and recording. Matthew 13records that parables are told “because”the people do not see and hear. Matthewviews the parable as an illustrative tool tohelp people understand. Mark views theparable as a riddle whose meaning isgiven to the faithful, by God, as a gift ofgrace.

Following the recounting of theparable and the statement of motivationcomes its interpretation. Jesus recountswhat seems obvious: the seed is the word;the soils represent the various receptivitylevels of persons exposed to the word;birds, heat, and thorns represent thevarious distractions that inhibit thehealthy growth of the word. Whatelement of mystery does Mark find in thisstory? What does it “reveal” to disciplesthat the world would not understand orappreciate? The substitution of a verb inJesus’ interpretation may hold the clue.

Lesson Teaching Guide

A CHRISTMASFEAST

Mark 2:13-205

In verses 3-9 (the telling of theparable), the sower sows, and the seedfell on different types of soil. The verbfell is used in each episodic momentregardless of the condition of the soil.The listener has the impression that theseed is randomly or accidentally makingits way to these various soils. In Jesus’interpretation, however, Jesus replaces theverb fell by the word sown. With that shift,the action of the sower becomes muchmore intentional. What appeared at firstto be the accidental loss or waste of threequarters of the seed now appears to be thedeliberate dispensing of the word inseemingly wasteful places.

Mark’s inclusion of this parable asJesus’ first parable seems deliberate. Itverbally summarizes the first three chap-ters of Mark’s Gospel and the first acts ofJesus’ ministry. Anyone who had beenlistening would have gotten the connec-tion. In the first three chapters of Mark,and during our four Sundays of Advent,we have watched Jesus scatter seed inplaces thought unfruitful. Jesus has beenin the wilderness. He has called andcommuned with fishermen and tax collec-tors. He has given attention to a paralyticand a leper. The seed of the gospel hasdeliberately, yet indiscriminately, beensown in the world. This method definesJesus’ ministry and in turn must definethe ministry of his disciples. This practicedescribes the breadth of Jesus’ grace-fullhope. Every soil, every person, deserves toreceive the gift of the word. While thesower always desires the seed to produce abountiful harvest, even if only for amoment, who can tell the influence it mayhave on the soils and souls it touches?

Introduction: In the first three chapters,Mark identifies Jesus as a teacher numeroustimes. Crowds gather—he teaches. Heenters the synagogue—he teaches. Hegraces a home—he teaches. He walks by thesea—he teaches. He moves from public toprivate arenas—teaching. Yet, after threechapters, we’ve still been denied thecontent of his teaching. Finally, in chapter4, Jesus’ words are recorded, even if theyweren’t understood.

I. The Public Setting (4:1-2)A. Jesus is beside the sea again (v. 1a).B. Jesus is surrounded by a crowd again

(v. 1b).C. Jesus teaches in parables for the first

time (v. 2).

II. The Parable (4:3-9)A. We encounter the sower (v. 3).B. We encounter a bird-infested path

(v. 4).C. We encounter rocky, shallow, parched

ground (vv. 5-6).D. We encounter thorny soil (v. 7).E. We encounter productive soil (vv. 8-9).

III. The Private Setting (4:10-13)A. The parable is questioned (v. 10).B. The purpose of the parable is

explained (vv. 11-12).C. The parable presents a challenge

(v. 13).

IV. The Parable ExplainedA. The sower’s task is identified (v. 14).B. The soil is identified (vv. 15-20).

24 Lesson 5

❍ Sing-a-longThroughout this series of sessions, wehave recalled and encountered lines fromvarious Christmas songs. This morning,instead of listening to Christmas music,lead the class in singing a few songs—firstverses only. Encourage your group tothink of “fun” Christmas songs. After theclass has chosen several songs, suggestsinging “Santa Claus Is Coming to Town.”You may even wish to have a printed copyof the words for everyone. (If the song issuggested by the class, let that be the lastsong you sing.)

Spend a few minutes discussing thelyrics of this Christmas song. The wordsinsinuate that Santa practices selectivityin the distribution of gifts. His knowledgeof sleepers and wakers, the bad and good,seems to imply that while some willreceive, others will not. Our experience ofreality, however, is just theopposite…every child gets a visit.

❍ Christmas MemoriesAsk the group to recount some of theirfavorite Christmas memories with each ofthe following: family, friends, church.Offer a brief time for several people toshare their memories. Ask the group tonote the similarities and differences ineach.

Questions➤ What were the common themes?➤ What made the memories special?➤ Are any of the memories tied to the

biblical Christmas story?

❍ Story as GiftDid anyone receive books for Christmas?Book-giving is a Christmas tradition inour home. I love to read, so I receivebooks. Likewise, I love to read, so I givebooks. Each year, I wrap a book to each ofmy children. They know it’s what Dad isgoing to give them. Each year, I inscribetheir name and the year in the front cover.In each of their rooms is a shelf that holdstheir “Christmas books.”

Each year, they wonder why I gavethem “this particular book.” Sometimesthe meaning and purpose is obvious; thebook directly relates to some presentaspect of their life. Other years, thepurpose of the book is more obscure. Infact, sometimes I know when I give it thatit may be years before they read the bookor understand it.

Today, Jesus gives the gift of story.Depending on each reader’s progress intheir faith journey, the meaning andpurpose may be obvious or obscure.

Take a moment to share a book thatproved to be a meaningful gift for you.Did it affect your life and thoughtimmediately…or did it take some time?

The real miracle of Christmas is that anyone is actually teaching or reading thissession! If you’ve gathered to study this text, you’ve gathered on Christmasmorning. If you have children or grandchildren in your home, or if you’re still a

child at heart, you went to bed sometime past midnight and have been awake since 5:00 a.m.Please don’t be disappointed in today’s text. No doubt, you will hear the traditional Christmas

story—complete with holy family, manger, shepherds, angels, and lowing cattle during the worshiphour. For now, let’s enjoy a Christmas story of a different kind—one more akin toyour early morning experience with Santa, presents, and stockings. And, interestingly enough, astory quite reflective of the heart and nature of God.

A Way to Begin

Teaching Guide 25

❍ Can’t See the Trees for the ForestWe usually hear the inversion of thisphrase: Can’t see the forest for the trees.In many of life’s circumstances, we sofocus on small things that we miss the bigpicture. In Jesus’ parable of the sower, thereverse may be true. We are so accustomedto the big picture that we miss the signifi-cant detail. We analyze the soils, comparethem, and identify persons whose livesreflect the nature of the soils. The miracleand mystery of the parable, however, hasvery little to do with the soil. In Mark’sGospel, the meaning of the parable isdisclosed only to disciples because onlydisciples will employ its message andmethod. Mark wraps the meaning of theparable in the indiscriminate grace of thesower, not the condition of the soil. Thechallenge for every disciple is not todiscern soils but to indiscriminately sowto all soils.

Questions➤ In strict agricultural terms, how frugal

is the sower in the parable?➤ How might the sower produce a greater

yield?➤ How would you describe a farmer’s

reaction to the sower’s method?➤ What does this parable say about Jesus’

method of ministry?➤ What does it teach the disciple?

❍ Maxing Out Our LimitsHopefully it did not happen to you, butperhaps it did. As Christmas Dayapproached, you slid that credit cardthrough the machine one more

time…and…the cashier informed you thatyou were maxed out. However, today youare receiving a Christmas bonus of $1,000to spend any way you wish. At this time,give each person the paper money facsimi-les provided in the Resource Kit. TheResource Kit page has $100, $50, $20, $10,$5, and $1 bills. Reproduce enough togive each learner or group of learners$1,000. After everyone has their $1,000,tell them they have two minutes to decidehow to spend the money.

We all have limited resources. Time,money, and energy are all precious andlimited commodities. When making deci-sions about expending limited resources,we often try to get the most “bang for ourbuck.” We want to ensure a good return—profit, pleasure, or positive feeling—forour disbursement.

Questions➤ How did you spend your $1,000?➤ How much was for ministry, mission,

or the benefit of others?➤ Did your expenditures anonymously

benefit anyone?➤ How would you feel if you were never

thanked for your charitable gifts?➤ How would you feel if you found an

individual wasted your gift?➤ How can a “wasted” seed/expenditure

possibly be beneficial?➤ Have we faithfully and fully used every

gift that has been given to us?

A Way to Explore Scripture A challenge for the teacher is to instill a second naïveté into the mind of the learner.This parable is so familiar that we easily half listen and assume we have grasped its

meaning. Use the following activities to shift the perspective of the learner. Your classmembers will likely focus first on the soils. If Mark intended that understanding the soil was theprimary focus of the parable, one would think the first-century listener would have easily under-stood the story. The mystery and meaning might be found elsewhere—perhaps inthe person of the sower.

26 Lesson 5

❍ Illustrating PerspectiveAs a young seminary graduate, I walkedthrough downtown Atlanta with ourpastor. A homeless man approached us,requesting five dollars. Not knowing howhe might use it, I immediately shook myhead in a negative response. My pastorreached into his pocket, drew out hiswallet, and gave the man ten dollars. Wellout of earshot of the beggar, Icommented, “You have no idea what he’sgoing to do with that money.” My pastorresponded, “He will answer to God forwhat he does with it. I will answer to Godfor either giving or withholding.”

Questions➤ What do you think of the pastor’s

response?➤ What do you often hear as the

appropriate response for such asituation?

➤ What might you have done inresponse?

❍ Sowing WildlyYou’ve been giving and receiving for daysnow. In fact, this has already been a messymorning of wrappings, ribbons, andbows. However, let’s give one more time.This time, however, let’s sow seed in aplace where we cannot predict theresponse or outcome. Let’s sow seedcompletely in hope.

Take up a spontaneous offering. Itmay total $10 or $1,000. Have an individ-ual or a carload of individuals give themoney to someone “on the street” as theytravel home from church today. Leave themoney and the recipient prayerfully in thehands of God.

As you go, pray for the person,whoever he or she may be, that will receiveyour gift.

❍ Sending ForthUse the following prayer for your group asa means to “send forth” each person intohis or her own ministry during thisseason. Ask everyone to form a circle,hold hands, and receive this prayer as agift: “As you have given, gracious God, letus also sow into the world love, forgive-ness, hope, and challenge. Remove fromus the desire to be selective so that we sowthe seeds of your kingdom wherever wemay pass and that the growth, nurture,and harvest are left to your desire andtiming. In your name, let us go forth intothis season. Amen.”

Especially during this season, we focus on what there is to do, whom we have yet to buygifts for, and what we have left to prepare. With this simple story, Jesus reminds us

that the seeds of the kingdom are sown almost carelessly in all kinds of places and inall kinds of soil. As we prepare to live out this story of Jesus, help your group focusnot just on the fertile fields, but also on the places where God’s grace and lovecan work a miracle that might produce an unlikely harvest.

A Way to End

Teaching Guide 27

MAXING OUT OUR LIMITS

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