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Parables of the Kingdom
Lesson 1The Sower ......................................................................3Mark 4:1-20
Lesson 2The Seed ........................................................................8Mark 4:26-34
Lesson 3The Weeds ....................................................................13Matthew 13:24-30
Lesson 4The Wages ....................................................................18Matthew 20:1-16
Lesson 5The Rent........................................................................23Mark 12:1-12
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 GUIDE
This 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 mainsource of Bible study material.This section helps you more fullyunderstand and interpret the Scripture text.
Teaching Outlineprovides you with an outlineof the main themes in theStudy Guide.
The next three sections provide a beginning, middle, and endfor 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. Theseparagraphs 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 sectionto tailor the session to the needs of your group.
Bible BackgroundAn Everyday ImageMark’s version of the parable
of the sower begins after Jesusproclaims, “Whoever does the
will of God is my brother and sister and mother” (3:35). The parable is immediately followed by Jesus’ assertionthat lamps are not lit to be hidden (4:21).In this context, the parable carries themessage of actively and visibly participating in the work of God.
By this point in his ministry, Jesus hasbegun to attract significant crowds. Marktells us the crowd was so great on thisoccasion that Jesus had to get into a boatand row out to sea in order to be heard.The hillside around the water created anatural amphitheater that carried Jesus’voice to all those gathered to listen.
As in many of the parables, Jesusdraws from an everyday image to teach alesson. The farmer sowing seed was acommon sight for his audience, especiallyin the fall (Kistemaker, 32). Jesus couldrely on the life experience of the listenersto provide basic knowledge while he highlighted a spiritual lesson in aneveryday human experience.
In addition to being familiar, agricultural imagery was “commonly usedby Hellenistic writers to teach lessonsabout education and improvement ofcharacter” (Dowd, 984). Agriculturalimages also appeared in the Old
Testament and other Jewish writings “toteach about God’s will and God’s comingreign” (Dowd, 984). These themes arecombined in the parable of the sower,where Jesus teaches that improving thequality of one’s soil can lead to abundantparticipation in the kingdom.
The ParableOur passage has a three-part structure.First, there is the parable itself. Jesus presents the image of the farmer distributing seed across different kinds ofsoil that all yield different results. Hebegins and ends with a call to “Listen!”(vv. 3, 9). This command both alerts thereader to the importance of the words tocome and recalls the Jewish exhortationto “hear,” as in Deuteronomy 6:4 (Getty-Sullivan, 22).
Some seed falls along the hard pathand is eaten before it has the opportunityto germinate (4:4). Some lands in rockysoil and, though it grows quickly, it diesbecause it lacks sufficient roots. Otherseed falls on thorny soil and is chokedout by weeds. Finally, some of the seedfalls on good soil and produces an abundant harvest. In this simple presentation, everyone who heard Jesus’message could acknowledge the truth ofhis words.
The Reason for ParablesThe second part of the parable is Jesus’words about the general significance of
1Lesson Teaching Guide
THE SOWER
Mark 4:1-20
parables. Here he explains to his disci-ples that there is an additional messagein the story for those who “have beengiven the secret of the kingdom ofGod” (v. 11). He even says that he speaksin parables so that “those outside…‘mayindeed look, but not perceive, and mayindeed listen, but not understand; so thatthey may not turn again and be forgiven’”(vv. 11-12). Jesus draws these words fromIsaiah 6:9. They appear to be intended toshut some people out of his ministry andto exclude them from the kingdom.
These are troubling words, especiallywhen we are used to the idea ofChristianity as welcoming and inclusive.This passage is part of a broader distinction between insiders andoutsiders in Mark’s Gospel. Mark depictsJesus providing special explanations ofhis words to a select group of disciples atseveral other points (4:34; 7:33; 9:2, 28;13:3). Insiders are set apart by their participation in the kingdom secret:“They hear the word and do it. They canunderstand the mystery only because oftheir decision to obey” (Young, 268).Outsiders, however, hear the word ofJesus but do not understand because theyare unwilling to act on it. This explana-tion of the purpose of parables serves as the key for interpreting all the otherparables; to participate in “the secret ofthe kingdom,” one must practice the difficult lessons the parables offer.
The Meaning of the Parable of the SowerIn the third section of our passage, Jesusexplains the hidden secret of the kingdomin the story of the seed and the soil sothat the disciples can understand how tointerpret all of Jesus’ parables (v. 13). Helikens the four types of soil to four typesof people and the seed to the word ofGod.
The soil on the path is hard, like aperson whose heart is hardened (v. 15).Such people hear the word, but theychoose not to engage it in their lives. Theydo not understand the word because they
cannot be bothered to try. Jesus suggeststhat Satan is at work in these hearts.
The rocky soil is shallow, like peoplewhose enthusiasm for new ideas is superficial and short lived (vv. 16-17).They are excited initially by the promiseof Jesus’ message, but they pull away assoon as they meet resistance. In thecontext of the parable, many of thesepeople fear that they could be persecutedfor following Jesus, so they fall back.
The thorny soil is of good quality, butbecause it is home to so many thorns andweeds, new seed does not have enoughspace to grow (vv. 18-19). These are the
I. Sermon by the Sea (Mark 4:1-3)A. Teaching in Parables (v. 2)B. Call to Listen! (v. 3)
II. The Sower (Mark 4:4-9)A. Path, Rocks, and Thorns: Three
Failed Attempts (vv. 4-7)B. Good Soil, Abundant Harvest (v. 8)C. Listen! (v. 9)
III. The Parables (Mark 4:10-12)A. Private Teaching to Disciples (v. 10)B. Distinction Between Insiders and
Outsiders (vv. 11-12)1. Disciples Have “Secret of the
Kingdom” (v. 11)2. Others Hear But Do Not
Understand (v. 12)
IV. The Interpretation (Mark 4:13-20)A. Sower as Key to All Parables (v. 13)B. Three Types of People Unreceptive to
God’s Word (vv. 15-19)1. Hard Path: Hardened Heart
(v. 15)2. Shallow: Short-lived Enthusiasm
(vv. 16-17)3. Thorns: Overwhelmed by
Worldly Concerns (vv. 18-19)C. Good Soil Bears Fruit Abundantly
(v. 20)
4 Lesson 1
❍ Measuring Our ReceptivityRead Mark 4:1-20. Eitherdistribute copies of theresource page, “MeasuringOur Receptivity,” or
reproduce it on the board. Discuss whereeach of the four soils in the parableshould be located. Talk about the connection between hearing and doing.Are we really receptive to God’s word if we merely hear it? How might actionaffect our understanding of what wehear?
❍ The Soils as ListenersRead Mark 4:1-20. Have the class imaginethe four types of soil as four kinds oflisteners. As a class, list characteristics ofeach type. Ask the following questions.
Questions➤ Do you recognize anyone you know in
this list? Do you recognize yourself?➤ With respect to the three unproductive
soils, what bothers you about each typeof listener? Is there anything aboutthem that you find endearing?
➤ How might these people challenge orencourage you to be a better listeneryourself?
❍ Understanding Our SoilAsk any of the following questions to getthe group to consider how they respondto the word of God.
Questions➤ Do you feel receptive to God’s word
more at some times than at others?➤ What kinds of things distract you from
following God wholeheartedly?➤ What life events make you unreceptive
to the word of God?➤ What events make your heart hard,
shallow, or cluttered?
The parable of the sower gives us an opportunity to examine our hearts andassess how ready we are to accept the word of God. How willing are we toput God’s word into practice? Jesus offers a means to show us where we stand
as disciples. We are called to consider which type of soil best describes us. This illustration canhelp us understand what keeps us from hearing and doing God’s word and push us to lead livesthat bear fruit.
A Way to Begin
Teaching Guide 5
people who are so worn down by the cares of the world that the word cannot get thenutrients it needs to flourish in their hearts. They cannot bear fruit because they areburdened with the concerns of their lives.
The good soil is soil that bears fruit, like those people who hear the word of Godand act on it (v. 20). Their lives are like the good soil because they continuously practicethe instructions of Jesus. The harvest from such quality soil is abundant, bearing fruit“thirty and sixty and a hundredfold” (v. 20).
The lesson of this parable, which Jesus asserts is the key to all other parables, is thata “good heart is all that is needed for a miraculous harvest” (Young, 276).
❍ More than HearingWhen Jesus finishes telling the parable, he says, “Let anyone with ears to hearlisten!” (4:9). Discuss the differencebetween “hearing” and “listening.” Listthe characteristics of each. What does thisdistinction have to do with how we receivethe word of God?
❍ Insiders and OutsidersReread Mark 4:10-12. Consider thedistinction between insiders andoutsiders in Mark’s Gospel. Ask thefollowing questions.
Questions➤ What does Jesus’ explanation of the
parable of the sower illuminate that thestraight telling does not make plain?
➤ In the midst of such a large crowd, whydoes Jesus shift his attention to a smallgroup of familiar people?
➤ Are you comfortable with Jesus’ statement that he speaks in parables so that some people will hear “but notunderstand” (v. 12)?
❍ Obstacles to the WordJesus acknowledges that many things cankeep us from genuinely hearing the word.Discuss these factors, thinking of contemporary examples of each of theobstacles Jesus mentions: (1) the path(lack of retention), (2) the stony ground(lack of depth), and (3) the thorns (lack of focus).
Questions➤ What can we do to enhance our
spiritual “productivity”?➤ What is God’s role in making the soil
of our hearts more fertile?
❍ Questions to PonderDiscuss the following questions.
Questions➤ What makes the good soil good?➤ Are we receptive to God’s word because
of what we do or because of what Goddoes? Explain.
➤ What does the “harvest” represent?What is the “fruit” God intends for usto bear?
A Way to Explore Scripture There is much to consider in this passage. Jesus tells the parable itself, describesthe role of parables in his ministry, and finally gives a private interpretation of the
parable of the sower. Thus, we can approach this text in a number of differentways. All of them point in the same direction, however: good disciples hear the word, let ittake root and grow in their hearts, and bear fruit.
6 Lesson 1
❍ Improving Our SoilAsk participants to brainstorm ways theycan improve the quality of their “soil.”How can we be more receptive to the wordof God?
Encourage them to think of concreteactions they can take and to imagine waysthey can evaluate their progress later.
Explore why such change is important.Lead them to consider any difficultiesthat could arise. Pray together for theenrichment of your soil.
❍ How Abundant Is Your Harvest?Ask participants to discuss what our liveslook like when we bear fruit. What kindsof actions would constitute bearing fruit?Develop a list of examples together.
Discuss what kinds of actions weshould classify not merely as “bearingfruit” but as producing an abundantharvest. What can we do to reap such aharvest?
Lead participants to commit to beingreceptive to new kinds of fruit God maywant to produce in their lives in the daysand weeks to come.
ReferencesSharyn E. Dowd, “Mark,” Mercer Commentary on the Bible,ed. Watson E. Mills and Richard F. Wilson (Macon GA:Mercer University Press, 1995).
Mary Ann Getty-Sullivan, Parables of the Kingdom: Jesus andthe Use of Parables in the Synoptic Tradition (Collegeville MN:Liturgical Press, 2007).
Simon J. Kistemaker, Understanding the Stories Jesus Told, 2nded. (Grand Rapids MI: Baker, 2002).
Brad H. Young, The Parables: Jewish Tradition and ChristianInterpretation (Peabody MA: Hendrickson, 1998).
The parable concludes with the image of an abundant harvest. Because of its receptive, nurturing qualities, the good soil brings forth an abundance of fruit.Likewise, we can evaluate our receptivity to God’s word by the abundance of our
spiritual “harvest.” Challenge participants to consider the state of their hearts and howthey might become more receptive to the word of God.
A Way to End
Teaching Guide 7
2Bible Background
The ContextIn Mark, the parables of the
seed growing secretly and themustard seed continue the
agricultural theme from the beginning of the chapter, allowing the audience todraw from the same everyday experiences.These two stories also share a “contrastbetween small beginnings and extravagant results” (Getty-Sullivan, 35).
The seed parables, however, standapart from the parable of the sowerbecause here Jesus compares the growingseeds to the kingdom. In fact, the seedparables are the only explicit “kingdomparables” in the Gospel of Mark (Getty-Sullivan, 35). In the parable of the sower,Jesus explains that the parables can beunderstood in the context of thekingdom. Now Jesus explains what thecoming of the kingdom will look like.
The Seed Growing SecretlyJesus first tells the parable of the seedgrowing secretly. In this story, thekingdom is compared to a farmer whosows the seed, waits expectantly, and thenharvests the grain. He cannot, however,explain what makes that seed grow intoripe, full grain. The farmer knows whatwork he needs to do and when to do it,but “the secret of life” (Kistemaker, 42)lies with God and in the earth.
The important work is done while thefarmer sleeps at night (4:27). This detailsuggests that the farmer plays a passiverole in the growth of the seed while God’srole is active (Getty-Sullivan, 36). Thefarmer’s inactivity could also be a sign oftrust in the processes of the earth. Thefarmer has confidence in God’s workthrough nature (Perkins, 577).
This is “a parable of sequence:harvesting follows sowing in due time.The manifestation of God’s kingdomfollows the faithful ministry of God’sword. The one leads to another, andnothing happens without the secretworking power of God” (Kistemaker, 43).Timing is also important, as the farmermust wait for the earth to produce thefruit of his labor. Waiting for the harvest,like waiting for the kingdom of God,requires patience. The farmer does thework he knows to be his and waits calmlyfor the harvest, when the next task isrequired of him. The farmer’s willingnessto wait reminds us that “[h]uman actionscan neither hasten nor delay the comingof the kingdom” (Perkins, 577). Patienceis required in the meantime.
The Mustard SeedAnticipating the kingdom requires notonly patience but also humility. Jesustherefore tells a second parable: oneabout a mustard seed. This parable beginswith a set of rhetorical questions. Thestrategy of asking rhetorical questions
Lesson Teaching Guide
THE SEED
Mark 4:26-34
was also found in rabbinic parables and in the writings of prophets such as Isaiah (Getty-Sullivan, 36). Jesusasks his hearers what would be anappropriate comparison with thekingdom of God (4:30). He answers hisquestion by pointing to a mustard seed,“the smallest of all the seeds on earth”(4:31).
This answer seems nonsensical untilJesus explains that this tiny seed“becomes the greatest of all shrubs”(4:32). It grows to be so big that it offersshade to all kinds of birds. Indeed, themustard seed starts out at less than halfan inch long and grows to be eight to tenfeet tall ( Jones, 86–87). From a humblebeginning comes a seemingly impossibleresult.
The image of a tree that becomesgreat and offers a home to all kinds ofbirds recalls passages in the OldTestament. In the book of Daniel, one ofNebuchadnezzar’s dreams concerns agreat tree that stretches to the heavensand offers shade and shelter to every kindof animal (Dan 4:11-12). The prophetEzekiel similarly describes a cedar treethat God exalts until it becomes a homefor all the birds of the air (Ezek 17:22-23).Jesus draws on these stories to underscorethe importance of the fully grownmustard plant and to prove that God usesthings that look insignificant to playimportant roles in the kingdom.
While the mustard plant is comparedto other great trees, the mustard seed isan important image in other parts of theNew Testament. Elsewhere in the Gospels,Jesus compares the tiny mustard seed tofaith. He tells the disciples toward the endof his ministry that “if you have faith thesize of a mustard seed, you will say to thismountain, ‘Move from here to there,’ and it will move; and nothing will beimpossible for you” (Mt 17:20; see also Lk 17:6). The connection of the parable tothe saying is valuable, assuring readersthat through even a tiny bit of sincerefaith, seemingly insignificant things willbe brought to greatness.
As Jesus uses the mustard seed to illustrate that God brings even smallthings to fulfillment, the modern readeris aware that the very life of Jesus provesthe parable to be true. From humblebeginnings as a carpenter grew a greatteacher and even a savior. Both in histeachings and in his life and death, Jesus“did not deny but rather boldly affirmedthe small beginning” ( Jones, 88).
I. The Sermon by the Sea: Connections tothe Parable of the Sower
A. Use of Agricultural ImageryB. Small Beginnings Yielding
Exceptional ResultsC. Seed Parables as Kingdom Parables
II. The Seed Growing Secretly (Mk 4:26-29)A. The Role of the Farmer in Growing
the Grain (v. 26)B. Growth Occurs while the Farmer
Sleeps (v. 27)C. The Role of God in Growing the
Grain (v. 27)D. The Patient Farmer Awaits the
Harvest (v. 29)
II. The Mustard Seed (Mk 4:30-32)A. Rhetorical Questions (v. 30)B. The Mustard Plant’s Humble
Beginnings (v. 31)C. The “Greatest of Shrubs” (v. 32)
1. Like the Great Tree of Daniel(Dan 4:11-12)
2. Like the Noble Cedar of Ezekiel(Ezek 17:22-23)
D. Great Things from HumbleBeginnings
IV. Jesus’ Many Parables (Mk 4:33-34)A. The Exclusive Form of Teaching
(vv. 33-34)B. Private Explanations for the
Disciples (v. 34)
Teaching Guide 9
❍ Being Patient and HumbleRead Mark 4:26-34. The seed growingsecretly teaches us that we must waitpatiently for God to bring things tocompletion. The mustard seed teaches usthat the humblest of things can grow intosomething great. The text seems tosuggest that patience and humility arelinked. Ask the following questions.
Questions➤ How are patience and humility related?
Do you think each trait requires theother?
➤ How might patience and humilitycomplement or challenge one another?
➤ Which trait do you find most challenging to demonstrate?
❍ Personal Seed ExperienceEncourage participants to think abouthow they might have already taken part in
the kingdom coming on earth. Ask thequestions below, and share any stories of your own that might apply. Lead participants to ponder the reality and thedifficulty of having a role to play in God’skingdom.
Questions➤ What seeds have you planted, or
watched others plant, that have grownmiraculously into sheltering trees?
➤ What acts have you performed, trustingthat they would result in blessings lateron?
➤ Have you ever been discouragedbecause you couldn’t see immediateresults of your kingdom work?
➤ Has your kingdom work ever producedsurprising, immediate results?
➤ Have you ever witnessed somethingmagnificent and wondered what madeit possible?
The prayer “Thy kingdom come, thy will be done on earth as it is in heaven” isone of the most foundational expressions of Christian faith. We confidentlyanticipate the coming of God’s kingdom, but we do not know when it will
come. Furthermore, we are often unsure what we could do to hasten its arrival. In these parables Jesus teaches us how to participate in the establishment of the kingdom on earth.By humbly partnering with God and trusting in God’s timing, we play a role in the creation ofthe kingdom.
A Way to Begin
10 Lesson 2
A Call to TrustTogether, the seed parables function as “a call to trust” ( Jones, 90) that God will usehumans to act on behalf of the kingdom and that God will bring those actions to fulfillment.
Our small acts of faith can become great kingdom works in God’s hands. Our task ishumbly to do what we feel is right and trust that God will use our actions to further thekingdom on earth. We can neither take credit for God’s work nor sit back and wait forGod to do all the work for us.
Our job is to scatter the seed, knowing that God will make it grow into a harvest inways we cannot understand. Our job is to remember that the tiny mustard seed will oneday make a home for all the birds of the air.
We cannot control how or when the kingdom of God will come. Instead, we mustwait patiently and trust God’s timing. But we can still do something. We can align ouractions with the world we hope one day to see. We can put our faith in the God whobrings every good work to completion.
❍ Kingdom MetaphorsRead Mark 4:26-34. Consider the designation of these parables as“kingdom parables.”
Questions➤ What images usually come to mind
when we talk about “the kingdom ofGod”?
➤ Do humans have a role to play in bringing the kingdom to earth?Explain.
➤ Do the illustrations of the seed growingsecretly and the mustard seed furtheror challenge your preconceptions aboutthe kingdom of God? Explain.
❍ Humble BeginningsRead Mark 4:30-32. Bring to class a smallcontainer of whole mustard seed (look onthe spice aisle at the supermarket). As thisis passed around the room, list objectsthat are the same approximate height as afull-grown mustard bush (8–10 feet): theceiling in your classroom, a football goalpost (ground to crossbar), most streetlamps, etc.
Questions➤ What kind of plant might you expect
such a tiny seed to produce?➤ What kind of seed would you expect
the mustard plant to have?➤ Is this an appropriate metaphor for the
kingdom of God?➤ What other examples from nature
might work?
❍ A Great Tree…or a Shrub?Distribute copies of theresource page “A GreatTree…or a Shrub?” Discussthe contrast between the
majestic trees Daniel and Ezekiel describeand the lowly mustard bush. (Note: acedar tree can reach 150 and occasionallyover 200 feet in height.) Ask the questionsprovided.
❍ Private ExplanationsRead Mark 4:33-34. The passage ends bynoting that Jesus explained the parablesto his disciples in private. Encourageparticipants to consider the informationgap between the straightforward telling ofthe parables we see in the text and theadditional instruction Jesus gave his innercircle.
Questions➤ How might Jesus have explained these
two parables to the disciples?➤ What is hidden in the text that might
not be obvious to the average hearer?➤ Do you feel that you are able to
understand them without additionalhelp?
These two parables encourage Jesus’ followers to participate in the ministryof God on earth. Together, they assert that we can help to establish the kingdom
by trusting God. Separately, they teach lessons of patience and humility andencourage us to imagine what the kingdom will be like.
A Way to Explore Scripture
Teaching Guide 11
12 Lesson 2
❍ Planting SeedDiscuss how believers can respond to therole Jesus gives us in bringing about thekingdom. What “seeds” can we plant this week? Brainstorm specific actions participants can perform individually overthe course of the next week.
Discuss hopes for how God could usethese actions. Emphasize the importanceof trusting that our work will not befutile.
Close by praying that God will help usall to plant seeds where they are neededand use them in advancing the kingdom.
❍ Expanding Our FocusThese parables are focused on thekingdom, but the lessons they teach canhelp us grow as people even when ourfocus is elsewhere.
As a group, discuss how today’s lessonabout patience and humility can make adifference in our everyday lives.Encourage participants to think abouttheir routine experiences—work, family,etc.—in terms of these traits. List specificways we can be more patient or morehumble.
Challenge participants to commit toput at least one of these ways into practicein the week ahead.
ReferencesMary Ann Getty-Sullivan, Parables of the Kingdom: Jesus andthe Use of Parables in the Synoptic Tradition (Collegeville MN:Liturgical Press, 2007).
Peter Rhea Jones, Studying the Parables of Jesus (Macon GA:Smyth & Helwys, 1999).
Simon J. Kistemaker, The Parables: Understanding the StoriesJesus Told, 2nd ed. (Grand Rapids MI: Baker, 2002).
Pheme Perkins, “Mark,” The New Interpreter’s Bible, vol. 8.(Nashville: Abingdon, 1995).
Although the seed parables emphasize the role of God in growing the kingdom, theyalso include significant roles for humans. We cannot make the seed grow, but wecan plant, nurture, and harvest. If we wait around for the kingdom simply to
“happen,” we will be disappointed—just as we will if we try to create the kingdom on ourown. These parables encourage us to act humbly and patiently with the conviction that whatwe do plays a significant part in the growth of the kingdom.
A Way to End
3Bible Background
The Parable of the Wheat andthe Weeds
The parable of the wheat andthe weeds is unique to Matthew.
It comes after the parable of the sowerand before the parable of the mustardseed. Its agricultural imagery fits neatlywith the other two. Like Mark’s seed parables, the parable of the weeds isspecifically identified as a kingdomparable.
Jesus describes a large field that hasbeen carefully sown with high-qualitywheat seed. While the field’s owner andservants sleep, however, “an enemy” (v.25) comes and scatters the seed of weedson top of the wheat. When modernreaders read about “weeds,” they mightpicture something like dandelions. Infact, the Greek word used here (zizania,sing. zizanion) refers to the darnel orcockle, a weed that grows in the sameenvironments as wheat and looks almostexactly like it. For the servants, telling thetwo apart would be almost impossibleuntil all the plants were fully grown(Kistemaker, 44).
Despite the similarities between theweeds and the wheat, the servants recognize that something is not quiteright in the field. Immediately, they reporttheir concerns, shocked that the field theycare for has been compromised.
“Master,” they ask, “did you not sowgood seed in your field? Where, then, didthese weeds come from?” (v. 27). Thehouseholder responds calmly that theweeds must be the work of an enemy (v. 28), though he seems unconcernedwith the enemy’s identity.
The servants suggest pulling up theweeds right away, but their master stopsthem. The householder knows that theweeds are so integrated into the field thatuprooting them would bring up the goodwheat as well. Instead of cleansing thefield immediately, the householder tellsthe servants to let the weeds grow withthe wheat until the harvest, at which timethey can be separated. When the harvestdoes come, the householder plans to storethe wheat in the barn and to gather weedsinto bundles that can be burned (v. 30). Inthis way, the farmer “turns a disadvantageinto an asset: fuel for the winter”(Kistemaker, 45). The householder doeswhat he can to make the best of an unfor-tunate situation.
The Meaning of the ParableWeeds and wheat are both commonimages in the Bible. Weeds are oftenshown obstructing the growth of crops.For example, in the parable of the sower,thorns (another kind of weed) prevent the seed from bearing fruit (Mk 4:7; Mt 13:22). Weeds also frequently symbolize evil (Hos 10:4) (Ryken, 650).
Lesson Teaching Guide
THE WEEDS
Matthew 13:23-30
Wheat, on the other hand, was animportant part of the New Testamentdiet. Biblical references to wheat aremuch more positive. This basic grainoften signifies bounty and blessing(Deut 8:8; Exod 34:22). In the Gospels,wheat is commonly linked with the right-eous. This is the case in Matthew 3:12,where Jesus tells of the separation of thewheat from the chaff (Ryken, 942–43). Byusing these familiar images, Jesus alertsus to the tone of his message in the firstsentence of the parable.
As with the parable of the sower,Matthew also preserves the interpretationof the parable that Jesus privately givesthe disciples (13:36-43). Jesus explains,“The one who sows the good seed is theSon of Man; the field is the world, and thegood seed are the children of thekingdom; the weeds are the children ofthe evil one, and the enemy who sowedthem is the devil” (vv. 37-39).
Just as the weeds and wheat are separated at harvest time, evildoers willbe separated from the children of thekingdom at the end of the world (v. 40).Though this imagery is frightening,recasting the weeds and the wheat aspeople can help modern readers apply theparable to their lives.
God Will Take Care of the WeedsIf the weeds represent evildoers, then
the servants reflect the impatientmood of many Christians in God’skingdom. Under the banner of maintaining the purity of the church,zealous believers have caused untolddamage by passing judgment onfellow Christians, and by cuttingthem off from the church.(Kistemaker, 49)
The warning of the householder thatpulling the weeds will uproot the wheatbecomes even more important in thiscontext. His instructions to wait until theharvest should not be interpreted as a callto do nothing about the evil in the world.Instead, they should be read as “a realistic
reminder” (Boring, 311) that the servantscannot possibly remove all the weedsfrom the field—just as Christians cannot
I. Jesus tells another parable.A. Unique to MatthewB. Part of Matthew’s Chapter of
Parables (Mt 13)C. A Description of the KingdomD. Agricultural Imagery
II. Weeds are planted among the wheat (Mt 13:24-26).
A. Darnel or Cockle: Similar to Wheatin Appearance
B. The Work of an Enemy (v. 25)C. Undetected until They Begin to
Grow (v. 26)
III. Slaves discover the weeds (Mt 13:27-28).A. Surprise that the Crop Has Been
Compromised (v. 27)B. The Work of an Enemy (v. 28)C. Uproot the Weeds? (v. 28)
IV. The Householder’s Response (Mt 13:29-30)A. Pulling the weeds would kill the
wheat (v. 29).B. The weeds and the wheat must grow
together until the harvest (v. 30).C. Special Instructions for the Reapers
1. Gather the weeds first andbundle them to burn (v. 30).
2. Then collect the wheat and putit in the barn (v. 30).
V. The Weeds and Wheat as People (13:36-43)
A. Weeds as Evildoers, Wheat asChildren of God
B. Only God can judge the difference.C. The two will grow together until the
end of the world.
14 Lesson 3
❍ Noticing “Weeds”Read Matthew 13:24-30. Explain that the “weeds” in the parable are virtuallyindistinguishable from the wheat. (Seealso the inset box in the Learner’s StudyGuide.) Refer to Jesus’ interpretation ofthis parable in Matthew 13:36-43.
Questions➤ In what sense are the “children of the
evil one” (v. 38) indistinguishable fromthe “children of the kingdom”?
➤ Does this make them more or lessdangerous? Explain.
➤ What attitudes or behaviors warn youthat someone may not be what he orshe seems to be?
Today’s lesson explores how Jesus saysto deal with the problem of “weeds.”
❍ Getting PrunedInvite volunteers to share experiences ofbeing rejected or excluded. Perhaps theywere blackballed from membership in anorganization. Perhaps they were victimsof hasty or hard-hearted “church discipline.” It may be as simple as suffer-ing ostracism from a group of friendswho were scandalized by a perceived fault.
Questions➤ How did you feel to be on the receiving
end of someone’s campaign of “uprooting”?
➤ How did this experience affect thosearound you?
➤ Did the excluding group suffer anyunintended negative effects? Explain.
➤ How might all parties concerned havehandled the situation better?
Today’s lesson deals with the commonimpulse to “uproot” what we perceive asevil without thinking through the consequences.
This parable serves as both a warning against judging and a reminder thatGod’s kingdom is inclusive of all. It can help us consider the inclusiveness ofour churches by asserting that only God can distinguish the wheat from the
weeds. Additionally, the parable of the weeds encourages us to move beyond judgment toforbearance.
A Way to Begin
Teaching Guide 15
eliminate all the evil in the world. In the process of removing the weeds (the evil), someof the wheat (the good people) gets hurt.
Nevertheless, the damage the weeds could cause to the wheat crop must be mitigated. Mary Ann Getty-Sullivan writes, “Jesus’ listeners understood that weeds leftunchecked can choke out the wheat” (65). While the householder firmly instructs theservants not to pluck up the weeds, the servants know that the weeds must be watchedcarefully so that the wheat can thrive as much as possible in the tainted field.
The sorting of good and evil, wheat and weeds, must be left to God. The parable ofthe weeds rests on the requirement that the servants wait until the harvest. This is “thecrucial part of the answer, advocating patience and tolerance until the final sorting”(Getty-Sullivan, 63). Jesus gives the assurance that evil “will ultimately be destroyed”(Boring, 311) and good will last forever.
Judgment, the parable asserts, is not a human task. Christians are “to be patient andnot act as self-appointed judges” (Kistemaker, 49). Until the harvest comes, Christiansare charged to live obedient and faithful lives, trusting that God will take care of theworld’s evil when the time is right (Boring, 311).
❍ The Reaction of the ServantsRead Matthew 13:24-30. Jesus describesthe servants as acting with dismay andurgency. They are eager to address thesituation by clearing the field. Ask thefollowing questions.
Questions➤ What motivates the servants to want to
pull the weeds?➤ What positive traits might their sense
of urgency demonstrate?➤ How would you have reacted in their
situation?➤ How might the master’s instructions
have either calmed or further aggravated them?
❍ The Householder’s ForbearanceRather than having the weeds pulled upimmediately, the householder chooses toleave the weeds alone until the harvest.
Questions➤ How would you have responded if you
were the householder? Why?➤ What wisdom is exhibited in the plan
to wait for the harvest?
Observe that the “weeds” are still adamaging intrusion upon the field. Theproblem is real. It is not the product ofthe servants’ pious imagination.
Discuss how Christians respond toevil in the world. What does this parablesay to zealous crusaders against the evilsof society? (Note that these crusaders maybe of any political persuasion.) What does it say to “live-and-let-live” moralrelativists?
❍ The WeedsIf someone in the class is a gardener, havehim or her describe the harm that weedscan cause and ways of dealing with them.Ask the following questions.
Questions➤ Why do the servants consider the weeds
such a threat?➤ What can the master and the servants
do to lessen the weeds’ negativeimpact?
➤ Note that in the parable the field is “theworld,” not “the church” (v. 38). Shouldwe apply this parable to church mattersat all? If so, how?
➤ At harvest time, the householdergathers the weeds to burn for fuel, thusturning a liability into an asset. Howmight kingdom people uncover thegood potential within the “weeds”?
A Way to Explore Scripture Jesus presents a vibrant cast of characters: the wise householder, the sneakyenemy, the overzealous servants, and even the weeds and the wheat themselves.
Each element furthers the drama of the story and provides a different angle fromwhich to consider Jesus’ message. Lead participants to explore Jesus’ call to trust God withthe task of judging others.
16 Lesson 3
❍ Do Not JudgeRead Matthew 7:1-5. Ask the followingquestions.
Questions➤ How can we avoid judging others?➤ We often encounter people who act in
ways that are inappropriate or evendangerous. What can we offer theminstead of judgment?
➤ What is the difference between holdingpeople accountable for their actionsand judging them?
Have participants think of someonethey have a hard time with (no need toshare) and imagine one concrete step theycould take to improve their attitudetoward that person. Pray together forhearts that rush to love rather than judgment.
❍ Waiting for the HarvestGood and bad people will be mixedtogether in our world until the end.Discuss ways this fact might be turnedinto something positive. How can we openour hearts to all people, even the “weeds”?
❍ Of Wolves and WeedsDistribute copies of theresource page “Of Wolvesand Weeds.” Read Matthew7:15-20. Discuss the
difference between discernment and judgmentalism. Ask the questionsprovided.
Close with prayer for spiritual discernment and wisdom.
ReferencesEugene M. Boring, “Matthew,” The New Interpreter’s Bible,vol. 8 (Nashville: Abingdon, 1995).
Mary Ann Getty-Sullivan, Parables of the Kingdom: Jesus andthe Use of Parables in the Synoptic Tradition (Collegeville MN:Liturgical Press, 2007).
Simon J. Kistemaker, The Parables: Understanding the StoriesJesus Told, 2nd ed. (Grand Rapids MI: Baker, 2002).
Leland Ryken, James C. Wilhoit, and Tremper LongmanIII, eds., Dictionary of Biblical Imagery (Downers Grove IL:InterVarsity Press, 1998).
The parable of the weeds gives us a view of the kingdom we might not have consid-ered before. The kingdom grows despite the work of an unseen enemy. In theworld, the good and the bad are mixed together. Discernment isn’t the same as
judgmentalism, and in other passages Jesus urges his followers to judge others by their fruits.At the same time, God alone is the ultimate judge. We can’t waste our lives finding fault witheveryone we meet. Help participants understand how to live as faithfully as possible andleave the judging to God.
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Teaching Guide 17
Bible BackgroundHiring WorkersKnowing the customs of the
first-century world helps usinterpret this parable, but it
doesn’t take a biblical scholar to understand the basic point. Thelandowner creates a scandal by paying all his workers the same pay regardless of how long they worked. The issue ofequality or inequality is at the forefront asthis parable examines what the kingdomof heaven is like.
The parable begins with a landownergoing out one morning to hire laborers towork in his vineyard. It was obviouslyharvest time, and the landowner rushedto gather the crops before they wastedaway in the fields. He hired the first groupof laborers and sent them into the fields.We can assume they were sent early in themorning, shortly after sunrise.Furthermore, the text specifically statesthat they agreed to the usual daily wage ofone denarius. This wage would have beenenough to feed the average family for aday but was by no means generous (Scott,290–91). These workers made their dealwith the landowner and agreed to thiswage.
At roughly 9 a.m. the landownerreturned to the marketplace and hiredmore workers. He sent them into the fieldwithout negotiating a wage. Instead, hesimply told them, “I will pay you whatever
is right.” Without reading too much intothe parable, we can assume these workersknew about the first group of workersand the wage they negotiated. Since it wasa fair wage, they felt they could trust thelandowner. After all, he promised to dowhat was “right.” It is reasonable tosuspect that the first-century hearer of theparable expected these workers to receiveless than a full denarius—as wouldhearers today. There is a clear shift inpower here. The workers seem to havelost their bargaining leverage. Thelandowner is able to hire based on hispromise to do what is “right.”
Then the pattern repeats. Thelandowner goes back at noon and again atthree o’clock to find other potentialworkers standing idle. Jesus simply statesthat the landowner approached them ashe did the third-hour workers. Theseworkers therefore went into the vineyardon the promise of receiving what was“right.”
The landowner approaches the finalgroup of laborers at five o’clock. There isanother hour of work before quittingtime. When asked why they are idle, theseworkers respond, “Because no one hashired us.” This is an important statement.Based on the comment, the reader caninfer that these people have been lookingfor work all day long. Again, the shift ofpower is obvious. They are told to go intothe vineyard, but there is no negotiationof a wage or even the promise they will
Lesson Teaching Guide
THE WAGES
Matthew 20:1-164
receive what is “right.” They can onlyhope the landowner will pay themsomething.
Paying the WorkersThe workers are paid at the end of theday. This custom was important forseveral reasons. First, many peasants literally lived from day to day. Theyneeded the pay in order to eat and secureshelter.
Second, because the landowner hadan unfair advantage, the only power aworker had was to be able to collect hispay at the end of the day. If the masterwanted workers to return, he needed totreat them well. Failing to be fair on thefirst day would make it hard for thelandowner to hire workers the next day,especially those who were the best.
Most parables have a twist in the plot.In the midst of a common, everyday storyabout first-century life, something out ofthe ordinary happens. In this parable, thelandowner instructs his steward to paythe workers, beginning with those hiredlast. The reversed order of payment isunusual and sets the stage for what is tofollow.
Those who only worked one hourreceived a full daily wage, a denarius.When those who were hired firstwitnessed this generosity, they expected toreceive more than what they had beenpromised. To their surprise, they onlyreceived a denarius as well. This causedthem to grumble. The scene could havebeen avoided if the landowner had paidthe workers in the usual order of firsthired, first paid—but that would haveruined the story! Instead, the landownerintentionally creates the tension.
The Meaning of the ParableThe charge of the all-day laborers seemsreasonable: “You have made them equalto us who have borne the burden of theday and the scorching heat” (v. 12). It isobvious that they did more work than thelast-hired laborers. The amount of workis clearly unequal.
The biggest danger in teaching the parablesis that we all tend to read between the linesand speculate about motives or actions.Teachers should keep the discussion frommoving outside the text. It will also behelpful to keep the discussion of theparable and its application separate. Theparable was first told in the first century,but we are to ponder how to apply it nowin the twenty-first century.
I. The Hiring of the Workers (Mt 20:1-7)A. The first hired workers negotiate to
work for one denarius, a low butcommon wage.
B. Those hired at 9 a.m. are told theywill be paid what is “right.”
C. The landowner did the same forthose hired at noon and 3 a.m.
D. Finally, the landowner goes back at5 p.m.
1. He hires those no one else hadhired.
2. He sends them into the vineyardwithout discussing their pay.
II. The Payment of the Workers (Mt 20:8-10)
A. Those hired last are paid first. When they are given a denarius, thefirst-hired workers expect they willreceive more.
B. Those hired first are paid last. Theyare surprised that they receive thesame amount as the last-hiredworkers.
III. The Conversation between the Workersand the Landowner (Mt 20:11-16)A. The first-hired workers complain
that the landowner has made them“equal” to the last-hired workers.
B. The two groups are unequal in termsof the amount of work they havedone.
C. They are equal, however, in terms oftheir material needs.
Teaching Guide 19
❍ Picking TeamsDistribute copies of theresource page “PickingTeams.” Ask each participant to assign fellow
class members to one of the three missionteams. Then ask your group to reflect onthe experience of composing these lists.
Questions➤ Did anyone feel guilty about listing
someone on the “gofer” team?➤ Did anyone wonder where others were
listing them?➤ How does it feel to be ranked on a list?➤ Do you ever worry that God keeps a
similar list?➤ Do you ever feel like you are competing
to be a better Christian than others?
❍ Group ProjectsDiscuss participants’ experiences withgroup projects either in school, at work,or in other settings. Observe that in manygroup projects, one or two people domost of the work while others participateat a minimal level. Ask the followingquestions.
Questions➤ How does it feel to be a major
contributor to a group project whenalmost everyone else is relying on yourefforts?
➤ Should all group members receive thesame reward when the project is turnedin? Why or why not?
➤ Why might some group members failto contribute adequately?
➤ Why might some group members insiston doing more?
➤ Have you ever felt out of your depth ina group project and grateful for thosewho had more to contribute?
➤ Have you ever received grace in a situation where it was not deserved?
Ranking ourselves and others is a common cultural phenomenon, both in thebiblical world and today. Most humans want to know where they stand in life’s“pecking order.” Explore how this attitude, often unconscious, even finds its
way into the church.
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20 Lesson 4
What is equal, however, is the need of each worker to earn the daily wage in order toprovide for the needs of his family. The landowner reminds those hired first that theywere able to negotiate for their wage. The question of the landowner is stinging: “Areyou envious because I am generous?” One can only imagine those who had waited allday to be hired—the poor, the lame, the aged. Perhaps they could only work one hour ofthe day. Who were those who were hired first? I suspect they were the young, the strong,and those able to bear the heat of the day.
The parable is not about labor relations or workers’ rights. After all, how could alandowner who paid workers in this way ever again find workers who would be willingto start at daybreak? They would know they could wait until later and still earn a decentwage.
Instead, this parable is about grace. Jesus set up this absurd scenario to make acrucial point. God’s perspective on the world is very different from our own.
“The kingdom of heaven is like…,” Jesus began. God is like this landowner, who isable to strip away all the differences that seek to define us and separate us from oneanother in unhealthy ways.
❍ The Laborers in the VineyardRead Matthew 20:1-16. Using informationfrom the “Bible Background” section andthe Learner’s Study Guide, explain thatfirst-century day laborers commonlyworked for a denarius a day (we mightthink of this as something like a“minimum wage”) and were paid at theend of each day’s work.
Explore the expectations of the first-hired workers. Why might they haveexpected to receive more than they hadnegotiated for?
Discuss the material needs of the last-hired workers. Why might they havegone without work until the end of theday? Observe that they had families tofeed, just like the first-hired workers did.
Questions➤ Why might the landowner have paid
the last-hired workers a denarius eventhough they obviously had not earnedit?
➤ What does this reveal about the character of God?
❍ Little LeagueCompare the workers in the vineyard tothe members of a little league baseballteam. Some may have impressive naturaltalents; others may enjoy the game butlack the skills to be a “star.”
Questions➤ How should coaches and leagues
address the issue of who may play?➤ Is fielding a winning team the only
valid consideration? Why or why not?➤ Would we answer differently if we were
talking about a major league team?Why or why not?
❍ The Scandal of EqualityRead Matthew 20:1-16. The first-hiredworkers highlight the scandal of theparable when they say, “You have madethem equal to us” (v. 12). They thoughtthey deserved more than the last-hiredworkers because they worked longer andharder.
Discuss how Christians sometimesdisplay the same attitude.
Questions➤ Are there aspects of our “work” for
God that make us feel superior toothers?
➤ How might these aspects vary fromchurch to church?
➤ Do we secretly, even unconsciously,assume that God is going to reward usabove other believers because of ourfaithfulness?
➤ What does this parable teach us aboutgrace?
Jesus’ parable raises questions about equality and inequality in the kingdom.Does God rank us based on how hard or how long we work? If so, what becomes
of grace? Explore how this parable challenges common assumptions aboutrewards in the kingdom of heaven.
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Teaching Guide 21
22 Lesson 4
Has Justice Been Served?Many will leave this lesson with an uneasyfeeling, wondering if justice has beenserved. But if justice is the issue, where isthe justice for those who want to work butcannot find a way to do so until the lasthour?
Remind participants that the parableis not about justice. It is about the graceof God. God desires that all believersimpart this same kind of grace to others.
Close by thanking God for constantgrace and praying for the ability to showthat grace to others.
❍ The Landowner’s RiskThe absurd aspect of this parable is apparent to the reader. If a landownerpays those who work one hour the same as those who work all day, how will thelandowner ever find workers who will gointo the vineyard early in the morningwhen they can earn the same wage for justone hour of work?
Questions➤ If you were a first-century worker and
heard about this landowner, would youagree to work in his vineyard at sunriseor wait until later in the day?
➤ How does this relate to God’s risk inbestowing grace so abundantly on thosewho have done nothing to earn it?
➤ Does grace make us want to workharder, or does it destroy our motivation to work?
➤ What risks are involved in providing forthe needs of others?
➤ How concerned should we be withwhether they “deserve” our generosity?
ResourceBrandon Bernard Scott, Hear Then the Parable(Minneapolis: Fortress, 1989).
Focusing on the relationship between the amount of work and the wage earnedmisses the point of the parable. As citizens of a capitalistic society, we tend toview society in terms of winners and losers. It is easy to accept that God is
gracious, especially when we are the recipients of this grace. It is difficult, however, to begracious to others for fear of losing our advantages. Challenge participants to demonstratethe kind of compassion toward others that we see in the character of the landowner.
A Way to End
Bible BackgroundThe ParableMark 12:1-12 begins with a
landowner who plants a vineyard, digs a pit for the wine
press, builds a watchtower to guard it,and then leases it to tenants and goes toanother country. The description of thevineyard echoes Isaiah 7:1-5. Absenteelandowners were not uncommon in first-century Palestine, but they were notpopular. As those who lived under Romanrule struggled to make a living, the absentee landowner—who made a profitthrough the labor of others—was not heldin high esteem. This was especially truesince he did not live in the homeland.Jesus’ first hearers would not likely haveidentified with this unnamed landowner.
Several years pass without commentas the vineyard matures. Eventually, thetime comes when it is ready to yield aharvest.
The owner of the vineyard is ready tocollect on his investment, so he sends aslave to get his share for him. Thelandowner doesn’t seem to anticipate anycause for concern. Imagine his surprise,then, when the slave returns emptyhanded and badly beaten!
In the first-century world, the tenants’action not only deprived the landowner ofhis rent but was also a direct challenge tohis honor. According to the honor-and-shame mentality of the times, the
landowner had to answer the challenge orface additional damage to his standing inthe community.
His response in the story, however, ispuzzling. He simply sends anotherservant, who is treated almost the same asthe first. The tenants beat him around thehead and insult him. Then thelandowner’s response become even moreperplexing as he sends yet anotherservant to collect his rent. This time theservant is killed.
The response of the tenants escalateseach time. By killing the last servant, thetenants show they have no respect for thelandowner. In the challenge for honor,the tenants are winning. And yet thelandowner sends other messengers whoare either beaten or killed.
By this point in the story, Jesus’ audience must think little of thelandowner. After all, his failure torespond appropriately to his tenants’challenge has cost the lives of severalservants. The crowd must have expectedthe landowner to take drastic, violentaction. Surely he will bring all his powerdown upon these tenants and exactrevenge for what they have done! Imaginethe response when Jesus continues theparable by saying, “He still had one other,a beloved son.”
“What?” the audience must be thinking. “You’ve got to be kidding!” Thelandowner sends his son, expecting the
5Lesson Teaching Guide
THE RENT
Mark 12:1-12
tenants to respect him. This absurdstatement cannot be missed.
At every turn, the tenants havehumiliated the landowner. The land-owner has consistently miscalculated theresponse of the tenants. Now, however,the tenants make a strange statement.They say, “Come, let us kill him.” Thisphrase is similar to the words uttered bythe brothers of Joseph, who also refusedto accept the reality of their brother andhis destiny within the family.
The tenants are convinced that killingthe son will solidify their claim to theland. Without an heir, they think they willbe able to assert ownership. After all,would the owner of the vineyard risk hisown death in an attempt to regain controlof the vineyard? The tenants are sure hewill never return and they will gain theland by default. They kill the son andthrow his body out of the vineyard. Whatis the response of the landowner? Now itseems the tenants have miscalculated. Thelandowner will return, destroy thetenants, and give the vineyard to others.
The InterpretationModern scholars attempt to search for aninterpretation of this parable beyond theconcluding comments in Mark (vv. 10-12).These original comments invite an allegorical reading in which thelandowner is identified with God.Following this line of thought, the vineyard itself is either Israel or thekingdom of God, the tenants are Israel’sleaders, and the “beloved son” is Jesus.
There is reasonable evidence that thiswas the meaning the Gospel writerintended. The parable clearly relies on the“song of the vineyard” in Isaiah 5, wherethe prophet interprets his song by saying,“For the vineyard of the LORD of hosts isthe house of Israel, and the people ofJudah are his pleasant planting; heexpected justice, but saw bloodshed;righteousness, but heard a cry” (Isa 5:7).This quotation of Psalm 188:22-23 seemsto cement the allegorical interpretationwe find in Mark’s Gospel. The Gospel
writer apparently intended to make atheological statement about the identityof Jesus in relationship to those who challenged him.
The parable is about control.Absentee landlords controlled more andmore land at the expense of the localpeasants. Poor tenants like the ones in theparable struggled ever harder againstthreats to the normal standard of living.Rebellion was the last resort.
The context of this parable in the finaldays of Jesus’ life highlights the conflict
Scholars often claim that allegorical inter-pretations of passages like this one wouldnot make sense to the original hearers, whodidn’t have our post-resurrection perspec-tive. But Mark’s Gospel account waswritten from such a perspective, and itseems clear that the author uses thisparable as an allegory.
I. The Building of the Vineyard by anAbsentee Landlord
II. The Rebellion of the TenantsA. The First Servant and the ResponseB. The Second Servant and the
ResponseC. The Third Servant and Other
ServantsD. The Son
III. The Response of the LandownerA. His Return to the VineyardB. The Destruction of the TenantsC. The Giving of the Vineyard to Others
IV. The Response of the ListenersA. The Desire to Arrest JesusB. The Fear of the Crowd
V. The Application of the ParableA. Importance of Obedience to God’s
AuthorityB. Importance of Good
24 Lesson 5
❍ Who Is in Control?When President Ronald Reagan was shotin 1981, Secretary of State Alexander Haigfamously asserted, “I am in control here,in the White House.” Although this statement may have reflected the politicalreality—Haig was running the WhiteHouse pending the return of the VicePresident—it did not reflect theConstitution’s presidential line of succession.
Most of us want control, but few of ushave it. Discuss the factors of life that arebeyond our ability to control. How do wehandle the reality that we can’t controleverything?
Questions➤ What do some people do when they feel
out of control? Why do they behave thisway?
➤ How do people try to gain control overdifficult circumstances?
❍ Paying the Rent“You’ve got to pay the rent.” Growing up, I heard this phrase used to describe theobligations people have. Most of us havebills to pay before we can do anything elsewith our money. The only way to get outof those obligations is to rebel, to refuseto acknowledge the claims others have onus. Discuss the various ways your group“pays the rent.” How hard is it to putthose obligations first? What happens if we ignore them and move on to something else?
Mark 12:1-12 is a parable that dealswith obligations and the judgment thatcomes if we do not fulfill them.
❍ TrusteesThe tenants were entrusted with the careof a vineyard, but they failed to live up tothe agreement they made with thelandowner. Similarly, Christians areentrusted with the teachings of thegospel. We are expected to hold true tothose teachings.
Question➤ What keeps you from being obedient to
the teachings of Jesus?
StewardshipThis is a parable about ownership and control—important issuesfor all adults. The parable teaches that we cannot own or control the kingdomof God. At best, we are temporary caretakers of what God has entrusted to us.
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Teaching Guide 25
between Jesus and the Jerusalem leaders as they each asserted their interpretation ofGod’s kingdom to the people of Israel.
The rejection of the landowner’s son is not the final event in the story. Neither wasthe rejection of Jesus the final event in the proclamation of God’s kingdom. The storydoesn’t end with Jesus’ death. It continues in unexpected ways. Mark’s post-resurrectionperspective is clear, and it is helpful to interpret the text in this light.
Seeing themselves in this parable, the Jerusalem leaders want to arrest Jesus. But hispopularity with the crowd prevents them from taking him. The leaders leave him alone,but now they realize Jesus’ seriousness and his determination to proclaim his messageboldly.
26 Lesson 5
❍ Compare and ContrastRead Mark 12:1-12. As a class, identifycommon elements between this parableand the one studied last week (Mt 20:1-16). For example, both parables cast Godin the role of a landowner. Both parablesfeature workers who refuse to abide bytheir commitments.
Next, note any differences between the two. For example, the message ofMatthew 20 is one of grace, but in Mark12 the theme of judgment is moreevident.
❍ Patience and Its LimitsRead Mark 12:1-12. Discuss why thelandowner continues to give the tenantsthe opportunity to fulfill their obligations.Even though his servants are mistreatedand killed, he keeps sending more.Sending his son seems tragic, even foolish.Jesus ends the parable by describing howthe landowner is ultimately forced to useviolent means to regain control of hisvineyard.
Questions➤ Do you think the landowner will follow
though with his plan to use violence?Why or why not?
➤ The landowner gives the tenants everyopportunity to pay their rent. Whatdoes this say about the patience ofGod?
➤ What does this say about God’s grace?➤ Does God’s patience with sinners ever
seem foolish? Explain.➤ Does God’s patience with sinners ever
run out? Explain.
❍ Facing JudgmentJudgment is a part of life. Whether we aretaking an exam at school or presenting aproject at work, we expect our work to bejudged. When we have not lived up to ourcommitment, however, we do notwelcome this judgment. In fact, we oftenmake excuses for our shoddy work.
The tenants were not prepared for theday of reckoning. Instead of settling withthe owner, they chose to use violence totake what wasn’t theirs.
The kingdom did not belong to theJerusalem leaders. Rather, God hadentrusted it to their care, but they hadfailed in their obligation. Now God wouldset things right. The leaders chose to fightinstead of embracing change, and historyhas not judged them well.
Questions➤ God has now entrusted the kingdom to
us. What have we done with it? Have wemanaged it well?
➤ Are we ready to offer the Master thefruits of the kingdom?
➤ Have we played the role of landownerand forgotten that we are merelytenants?
The tenants rebel against their landlord in an attempt to gain control over thevineyard for themselves. Just as these workers reject the will of the landowner,
Jesus accuses the religious leaders of his day of disobeying the will of God. Whatwill be the result? Leadership in the kingdom will pass to others. Explore what this parablesays about obedience to God today.
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Teaching Guide 27
❍ Owners and TenantsDiscuss the difference between “owning”and “renting.” A certain pride comes withowning something. It may be deflating torealize that God retains ownership of thekingdom—although we are invited towork in it and share in its blessings.
Questions➤ In what sense might people claim
“ownership” of the things of God?➤ What might it look like for God to
come to “collect the rent” on thesethings?
➤ What might it look like for us to paythe rent?
➤ Do we see ourselves as “owners” or“tenants”?
❍ “My Church”Christians commonly referto “my church.” This phraseoften describes how peoplethink of church. Distribute
copies of the resource page “My Church.”Have participants look over the list ofstatements or expressions and identifyany that they have heard. Are there othersthey would add to the list?
It isn’t necessarily wrong to speak inthis way, but there is a danger that wemisunderstand what we’re saying andthink of church as existing mainly to meetour needs—especially our needs for powerand status.
Questions➤ How can our talk about the kingdom
reflect that it is God’s property, notours?
➤ Jesus prayed, “Not my will, but yours bedone.” What would it mean to pray thisprayer with respect to our church orour positions of ministry?
Close by challenging participants toreflect on their inner attitudes about thechurch and their relationship to it.
ResourceWilliam Herzog, Parables as Subversive Speech (Louisville:Westminster/John Knox, 1994).
Jesus told this parable the week before he was crucified. Its meaning is plain, especially in the immediate context of several episodes highlighting the oppositionhe faced from the Jerusalem elites. Encourage participants to hear this parable
in light of Jesus’ journey to Jerusalem and his impending death.
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Page 28
MEASURING OUR RECEPITIVTY
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A GREAT TREE...OR A SHRUB?
Daniel 4:11-12The tree grew great and strong, its topreached to heaven, and it was visible tothe ends of the whole earth. Its foliagewas beautiful, its fruit abundant, and itprovided food for all. The animals ofthe field found shade under it, the birdsof the air nested in its branches, andfrom it all living beings were fed.
Ezekiel 17:22-23Thus says the Lord God: I myself willtake a sprig from the lofty top of acedar; I will set it out. I will break off atender one from the topmost of itsyoung twigs; I myself will plant it on ahigh and lofty mountain. On themountain height of Israel I will plant it,in order that it may produce boughsand bear fruit, and become a noblecedar. Under it every kind of bird willlive; in the shade of its branches willnest winged creatures of every kind.
Discussion Prompters(1) Why might Jesus have compared the
kingdom to a mustard plant ratherthan a “noble cedar”?
(2) Why might birds nest in such anunassuming bush?
(3) Might this be another intended les-son in humility?
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OF WOLVES AND WEEDS
Beware of false prophets, who come to you in sheep’s clothing but inwardly areravenous wolves. You will know them by their fruits. Are grapes gathered fromthorns, or figs from thistles? In the same way, every good tree bears good fruit,but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can abad tree bear good fruit. Every tree that does not bear good fruit is cut downand thrown into the fire. Thus you will know them by their fruits. (Mt 7:15-20)
Discussion Prompters(1) Does Jesus’ call to “know [false teachers] by their fruits” contradict what he
says in the parable of the wheat and the weeds? Why or why not?(2) What differences might there be between the situation described here and
the situation in the parable of the wheat and the weeds?(3) How can Christians use proper discernment while still leaving it to God to
take care of the “weeds”?
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PICKING TEAMS
Our class is going to send a mission team to a nearby city to help rebuild homesdestroyed by a natural disaster.
In the space below, make a list of class members you think should be on the“construction team” for this project. List in order of first choice, second choice,etc. Class members without strong construction skills can be placed on the“cooking team,” also in rank order. Anyone who doesn’t seem obviously qualifiedfor either team can be placed on the “‘gofer’ team.”
You will not be asked to share your lists with the class!
Construction Team
Cooking Team
“Gofer” Team
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“MY CHURCH”
Have you ever heard any of these statements or expressions used in yourchurch?
• my church
• my pew
• my Bible study class
• I’ve been a deacon for twenty years.
• I was a founding member of the Crisis Closet ministry.
• I’ve been teaching Sunday school since before thepastor was born.
• When can we sing music we like in church?
• The style of worship isn’t meeting my needs.
• She grew up in a different denomination. Arewe sure she is ready to be given a leadershipposition?
• We’ve been members here fordecades. My relatives are evenburied in the church cemetery.
• That stained-glass window wassponsored by my relative.
• We give a lot of money to ourchurch.
