TellingSecrets_ParablesStudyGuide

7/28/2019 TellingSecrets_ParablesStudyGuide

http://slidepdf.com/reader/full/tellingsecretsparablesstudyguide 1/31

Telling Secrets:

Parables of JesusPk S ChCh S GP Sd Gd



Written by Jeff Schuliger and Chris May

Illustrations by Adrian Johnston

Book design by Elizabeth Lohnes

Copyright © 2012 Park Street Church

One Park Street, Boston, MA 02108

www.parkstreet.org

Rarely doesone hear the

exclamation, “Tellme a fact!” But, “Tellme a story!”? That’s

a different matter.

In the studies thatfollow, we have the

privilege of entering

the lively world of Jesus, the Master

Storyteller, a worldwhere even the soil

has personality! Where pricelesspearls don’t justadorn beautiful

women and pushyweeds don’t just givefarmers grief. Come

into Jesus’ world

and prepare to besurprised, amused,

and challenged.Prepare to come

away more in lovewith the Saviorthan you were

before. Listen, thestory is starting…

ContentsAn Introduction 4

The Parable of the Talents 7

The Parable of the Net (and more) 11

Why Do You Speak to the People in Parables? 15

The Parable of the Sower 19

The Parable of the Wheat and Weeds 23

The Parable of the Mustard Seed 27

The Parable of the Lost Sheep 31

The Pearl of Great Price or The Parable of the Hidden Treasure 35

The Parable of the Workers in the Vineyard 39

The Parable of the Wicked Tenants 43

The Parable of the Wedding Feast 47

The Parable of the Ten Virgins 51

The Parable of the Sheep and Goats 55



I think, Jesus opens the series of parable teachings with the Par-

able of the Sower; even seed sown in the best of soils takes time

to grow, mature, bear fruit, and multiply.

Emily Dickinson’s famous poem is an apt reminder for Jesus’ han-

dling of the Truths found in these parables:

Tell all the Truth but tell it slant—

Success in Circuit lies

Too bright or our infrm Delight

The Truth’s superb surprise

As Lightning to the Children eased

With explanation kind

The Truth must dazzle gradually

Or every man be blind —

We often (and understandably) want a changed life now(!), but

“the Truth must dazzle gradua lly” and so make a lasting change in

our lives. By Divine design, these parables demand a response—

but if one specic action is to “plant a seed,” we need not be

frustrated if life doesn’t change at work or home or neighbor-

hood in one week. The important thing, however, is to act…to

plant, to reorient, to heed a warning, to change our heart, to

prepare a meal, to visit a sick person, to obey in whatever way

you may be asked to do in response to Jesus’ words. May we all

have ears to hear, wisdom to speak, and courage to act!

HOW TO USE THIS GUIDE

1 A major aim of these small group discussion guides is to pro-

vide you with enough material to interact as a group in away which addresses each of your “head, heart, and hands” with

the various questions and discussion prompts. Ultimately, we

want you to learn new things (head), take them to heart, and do

something (hand) in response to the truths revealed.

Head : What am I to know or learn from this Scripture?

[Pr 1:5–7; 2 Tim 3:14–16]

Heart: How am I to feel or be impacted from this Scripture?

[Ps 119:105,111–112; Pr 3:1–7]

Hand: What am I to do in response to this Scripture?

[James 1:22–24; 2 Tim 3:17]

AnIntroduction

The parables of Jesus afford us ample material for lively dis-

cussion, perplexing questions, and challenging teachings. As a

church community hearing and heeding these words amidst city

life in Boston in the 21st century—we need to be both wise and

imaginative as we draw conclusions and applications from Jesus’

powerful and often unpredictable words in the Parables.

These studies have been designed not as a commentary on these

parables but as a means of discovery and response to these far-

away (yet very near) words of Jesus. We want to both hear these

words with our ears and heed them in our hearts—and so im-

pact the way we live with God in our modern world.

This guide is written with small groups in mind, giving you and

your group opportunity and various ways to discuss and liste n to

these words of Jesus:

• There will be opportunity to read and reect on each par-

able…sometimes with multiple readings to facilitate and

emphasize the importance of listening to God’s word.

• There will be opportunity to tell your own stories and share

how these parables have been impacting your everyday lives

to emphasize the importance of listening to one another.

• There will be opportunity to reect or journal your own

thoughts and feelings about the sometimes shocking—but

always God-breathed—realities found in these truths to em-

phasize the importance of listening to your own heart and life.

The bottom line is that these parables tell the truth…about God,

about each other, about ourselves, and about the way God works in

the world and in our lives. But often that truth takes time to sink

in or break through to us or even burst open within us. The fr uit

could be a week, a month, a season or years away…which is why,

4

2 Therefore, it is important to know that you and your group

do not need to get to every question and prompt included in

each session. The goal is not to nish the guide—rather the goal

is to guide the discussion so that there is head learning, heart

impact, and a handily applied action for the group or persons.

3 Each session is designed to be done within an hour or so of

group discussion. However, discussion leaders really should

familiarize themselves with each session’s questions and prompts

before the group meets. This will go a long way to facilitate those

spontaneous learning moments in a group (which often require

extra time), and it will help guide the group back from a ‘rab-

bit trail’ or unrelated question—even if it seems like something

good to address!

4 Most sessions include some ‘Facts and Notes’ added to aidin your discussion. Please feel free to use any other supple-

mental material (commentaries, study Bible notes, etc.) that you

nd helpful. Resources used in this guide are included in the foot-

notes.

5 For those who would like to go deeper or add some personal

study to these topics, questions "For Further Study" have

been added to some sessions for individual study and learning

outside of small group time.

6 Lastly, since there is opportunity as a whole congregation

at Park Street (in both the AM and PM worship services) to

hear a sermon on the passage and parable for each session—you

are always welcome to share what you learned or took to heart

from that sermon during your small group time. These studies

were written as a complement to our corporate worship experi -

ence—and we pray God will use the multiple exposures of thesesometime enigmatic Scripture stories to bring the truth home

to us all.

SHORT HISTORY OF INTERPRETATIONCommentator Michael Wilkins summarizes the history of inter-

pretation of the parables:

The history o interpretation o Jesus’ parables has swung rom

extremes. Early interpretation was allegorical, where every mi-

nor element o the parable was understood to teach something.

More recently the parables were said only to have one point,

with the surrounding details being simply stage props. Most

interpreters have now swung partway back to suggest that the

parable may accomplish Jesus’ intended analogy through points

associated with each major character or groups o characters.

(474)

Therefore, for discussion purposes, it is important to dig in and

talk about what the parable teaches us about multiple things:

about God himself, about the “new things” of the Gospel which

Jesus preaches, about the kingdom of he aven, about our selves,

and about God’s way in the world. The literary form of the para-

ble lends itself to multiple applications—some have ears to hear

and some don’t; some have work to do on the ‘soil’ of their lives,

some need to nurture the growing crop. (Mounce, 128–129).

LEARNING TO LISTENThis series from the Parables provides multiple opportunities to

listen: listening to sermons on the parables, listening to the parables

themselves as read together in small groups, listening to one another

discuss and respond to Jesus’ words, listening to God as he speaks

through his word and each other, and listening to our selves as we con-

template and take to heart what we are learning, seeing, and hearing

rom the Teacher o teachers!

Everyone in a small group—and especially the discussion lead-

er—needs to be a good listener and facilitator. Really hearing

what someone is saying involves both ears and eyes—and can

help seize holy moments in the group, recognizing that God is

at work and the Holy Spirit in charge of the agenda. So, make

the effort to develop and hone your active listening skills during

this season of study in the Parables… (1) Fully attend to the one

speaking, (2) Don’t jump to judgment or conclusions, (3) Notice

expressions of dismay, satisfaction, sadness, relief, confusion, or

insight in the group, and (4) Respond to each other respect-

fully. My enthusiasm about this church-wide effort builds when

I consider that we can become better listeners together—and

therefore more mature disciples and more loving brothers and

sisters to one another. “Whoever has ears, let them hear!”

—Je Schuliger, Minister o Small Groups

5



The Parable of the Talents Matthew 25:14–30



OPENING UPI you received $10 million, what would you do with it?

HEARING THE WORD1. Notice the context of this week’s

parable. What is worth noting?

(Paying attention to where the

parable occurs in Matthew—and

to what comes before and after

the parable—will be an important

exercise each week in order to aid

our understanding and encourageour response to it!)

2. Slowly read Matthew 25:14–30 out

loud in your group. Picture yourself

in the audience, which in a sense

you are!

Share your immediate impressions o

this parable.

LOOKING CLOSER1. Who are the main characters in

this story and what do you learn about

their relationship to one another? How

might their relationships have aected their actions in verses 16–18?

2. What is stated or implied in the

parable about the master’s expecta-

tions concerning the vast amount o money he has entrusted to

his servants? What about the master’s own habits with or attitude

about money?

3. Consider the phrase “Now after a long time…” in v.19. Why

do you think Jesus includes this as part o the telling o the story?

DISCUSSING THE WORD1. What do you think the point or intent o this parable is? Why?

2. Picturing yourself in the audience and hearing this parable

rsthand…

What sorts o people might be with you? Pharisees? Disciples? Moth-

ers with their children? Soldiers? Laborers? Rich young rulers?

Using any o the words below, describe how the crowd might react

to the parable? Why?

Intrigued

Despondent

Elated

Angry Agreeable

Afraid

Defensive

Receptive

Confused

Enlightened

Something else?

What do you think a Pharisee’s reaction would be? a tax collector’s?

a disciple’s?

What is your reaction? How do you eel about your reaction?

3. Reread vv.19–30, focusing on the dialogue between master

and servants and noticing the similarities and differences.

In what ways might the distinction between the frst two servants be

signifcant? What does this say about what ultimately matters to the

master?

What i the second servant were not in the parable…how might

that change the avor o the story?

Why do you think the third servant was araid? O what exactly was

he araid?

What evidence do you see in the parable that the third servant was

wrong in his judgment o the master?

Facts and Notes:

talent was a monetary

unit wort about

twenty year s' wages for

a laborer. n moern

ay merica, tis woul

be approximately

$500,000 (SV an NV

footnote).

arly Jewis writings

attest tat tere was

bot a custom of

burying money to eep

it safe an also traing

wit it to increase one’s

principle (Snograss,

520–22; kistemaer,

216–17).

n Jesus’ ay, ouseol

slaves were often given

managerial responsibility

(keener, 601).

8

RESPONDING TO WHAT WE HEAR1. Because English gets its word “talent” directly from this par-

able, we often put an English denition into the story, making

“talent” a metaphor for gift or ability. In his commentary R.T.

France writes:

But this traditional reading o the parable is not the most likely

either in terms o the way the story is told or in the light o the

context in which it is set…It is then more about responsibil-

ity than about natural endowment…What matters is that,

however precisely the ‘talents’ are interpreted, each disciple

should live and work in such a boldly enterprising way that the

returning master will say, ‘Well done, you good, trustworthy

slave’ (France, R .T., 951–2).

Perhaps few of us would consider ourselves “boldly enterpris-

ing” for the sake of the Master, but…

What might it look like or you to live and work in a boldly enterpris-

ing way?

Are there areas o your lie in which you are already bold? How could

you apply your adventurous, creative, and “can-do” spirit in service

to your Master, Jesus Christ?

With what other resources has God entrusted you and your small

group to accomplish his ongoing work in the world?

How can you (as a small group together) help one another in your

endeavor to be “aithul with a ew things”? Remember the apostle

Paul’s exhortation:

And let us consider how we may spur one another on toward

love and good deeds, not giving up meeting together, as some

are in the habit o doing, but encouraging one another—and all

the more as you see the Day approaching (Heb. 10:24 – 25).

3. A.W. Tozer begins his masterly study of the character of

God, The Knowledge o the Holy, with this provocative sentence,

“What comes into our minds when we think about God is the

most important thing about us.”

Like the third servant in this parable, have you ever viewed God as

a harsh and unjust taskmaster? I so, how did this aect your walk

with him?

I not, is there another distorted view o God that has aected your

approach to lie and discipleship with Jesus? Some examples could

be seeing God as a:

cosmic policeman

silent or distant observer

hard-to-please parent

distracted or indifferent deity

too busy for me businessman

With this parable, what is Jesus teaching about who God is and how

we might think and be mindul about God?

PRAYING FOR ONE ANOTHERRead aloud again the following words from the master:

“Well done, good and aithul servant! You have been aithul

with a ew things; I will put you in charge o many things. Come

and share your master’s happiness!”

Close with the following exercise. Sit together in silence for a

few moments considering these two things:

With what ‘ew things’ might God be asking me to be aithul in this

season o lie?

What might the ‘master’s happiness’ include? What would it mean

or me to share in it?

Take some time to share whatever you would like with one an-other from this closing exercise…or perhaps some other thing

in this discussion that you would like to take away.

Close in prayer for one another, mindful that all that we have is

a gift from the Master, our Lord Jesus Christ.

9



The Parable of the Net (and more) Matthew 13:47–52



INTRODUCTIONGood news—new things are happening! The original sense of

the word “news” was “new things,” the plural of the adjective

“new.” As you know, since the 15 th century “news” has come to

mean “the report of recent events.” In this week’s passage, Je-

sus asks his followers, “Have you understood all these things?”

and so we must ask ourselves the same thing. His disciples

respond by saying, “Yes,” though the real proof of understand-

ing would be seen in how they lived their lives in response to

the new things they were learning, the good news they were

hearing.

Jesus is announcing something new and something good— Real.

Good. News. While the disciples and the crowd got to “hear

all about it”—we get to “read all about it” and so gain our ownunderstanding and challenge and privilege and responsibility.

OPENING UPPick any o the ollowing modern similes to explain your own under-

standing (however big or small) o some aspect o the kingdom o

God. “The kingdom o heaven is like:”

an acorn

a wireless network

one who begins building the tallest skyscraper

a young graduate student who wins millions in a lottery

the world wide web

a butcher who carves the best meat for all purposes

striking oil

a doctor who sets up a clinic in a disaster areasomething else…

In what way(s) is this descriptive o the kingdom?

Where might it intersect with something Jesus has taught?

Could you imagine Jesus using this or another simile in

modern day to describe the kingdom o heaven?

HEARING THE WORD1. Look at the context. This short passage really includes two

parables—the net and the owner of a house—and it comes at

the end of a short series of teachings to the disciples in particu-

lar which begins at Matthew 13:36.

2. Open with a short prayer that God would open your hearts

and eyes and ears to his word. Then…Read aloud, Matthew

13:47–52.

3. And again, paying close attention to details and to all of the

different people and players involved with these scenes…Read

aloud, Matt hew 13:47–52.

LOOKING CLOSER1. Why do you think the ollowing details are included in the parable

o the net?…

“all kinds of sh”

“When it was full”

“they sat down”

“in baskets”

2. What is Jesus reerring to in v.49 when he says, “ This is how it

will be at t he end o the age.”…?

3. Look at several different translations of verse 52. Summarize

what is being said in this remarkable verse.

Facts and Notes:

e net is te large seine or dragnet , te olest type of net use on

te lae an until recen tly te most importa nt sing meto. t was

sape lie a long 750 to 1,000 foot wall, upwars of 25 feet ig at

te center, an 5 feet ig at te ens. By means of tis net, all sorts

of s woul be gatere in. e wortless s woul be tose

forbien by Jewis law (ev. 11:10–11) or peraps simply tose tat

were ineible (Wilins, 489; ounce, 136).

12

DISCUSSING THE WORD1. In what ways is the kingdom o heaven like “a net that was let

down into the lake…”? Try to be specifc.

2. Why compare the kingdom to a net and not to the sherman

who let down the net? (see 13:24 for an example of the kingdom

compared to a person/action)

3. What roles do the “fshermen” play—both in this parable and

in/with the kingdom?

4. Notice where and when the separation occurs. Why is this

signifcant? What can we learn rom this about the end o the age—

and about the present age? What truth is Jesus illustrating and

illuminating with this parable?

5. Where on the following spectrum do you imagine the

disciples’ afrmative response to Jesus’ question, “Have you

understood all these things?”

“Yes, denitely— “Uh-huh”we’re ready to (head nodding)teach it!”

6. Where are you on the above spectrum?

7. Why would the owner (or master) o a house bring out new trea-

sures as well as old? Take some time with that rst question and

then discuss…What point is Jesus making to his disciples with this

one verse parable (v.52)?

RESPONDING TO WHAT WE HEAR1. While Jesus will be even clearer in later teaching, he does

not shy away from “the end of the age” judgment in these early

parables. How does “beginning with this end in mind” help orient

your lives in the present? [Note: you may want to take some ex-

tra time this week to reect on this question and journal your

response like a prayer to Jesus.]

2. Is the end o the age something to which you look orward—or

something you dread? Do you wish or it to come sooner or come

later? Why?

3. In Adele Calhoun’s Spiritual Disciplines Handbook, she denes

“teachability” as “a propensity and openness to learn from God

no matter who the teacher or what the experience may be”

(82). How would you rate your spiritual teachability? Which o the

ollowing practices do you need to work on?

Openness to new ideas or opinions

Curbing the know-it all attitude

Asking questions that lead to deeper God awareness

Listening more—talking less

Refraining from snap judgments based on appearances

4. What new things have you learned about God and yoursel in the

last month? How did you learn them? What impact, i any, has it had

on your lie?

5. What have you learned rom this study (or rom the sermon

preached on it)—and what are you taking to heart as a result?

What are you being challenged to do in response?

PRAYING FOR ONE ANOTHER Jesus asks his disciples, “Have you understood all these things?”

Pray or each other in your group…or increased understanding o

the Gospel, o God’s way in the world, o Jesus’ work in our lives, o

the Holy Spirit’s presence with us.

Pray or Park Street Church—or God’s continued aithulness to us;or our aithulness and steadastness to the Gospel; or our open-

ness to the Holy Spirit’s conviction and leading; or our leadership; or

our service and outreach to the city and the world.

13



Why Do You Speak

to the People in Parables? Matthew 13:1–23



INTRODUCTIONSometimes the best learning occurs when students are bold

enough to ask questions—even the hard ones. Knowing the

right questions to ask can be just as important as receiving an

answer…and this is true especially when

encountering Jesus and considering the

things of God. The Pharisees don’t come

to Jesus with a question—but with an

accusation and a demand (Mt. 12:24,38)

—and Jesus roundly renounces them

with a dose of reality. The disciples,

however, come with a question, “Why

do you speak to the people in parables?”

Jesus responds by explaining the par-

able, but rst provides an answer worthdiscussing.

OPENING UPOpen your time together with short

prayer, inviting the Spirit of God to be

with you in your discussion of God’s

Word. Then share with one another

answers to these questions:

Who was (or is) your avorite teacher, and why? How did his or her

style o teaching or personality aect your learning?

HEARING THE WORD1. Because the passage to be discussed falls in the middle of a

parable told (vv.1–9) and explained (vv.18–23)—we will rst

read the entire passage. Read aloud, Mat thew 13:1–23.

2. Now, imagine a private audience of your small group with

Jesus and read Matthew 13:10–17 , listening for Jesus speaking to

you and your small group of disciples.

What word or phrase stands out to you in Jesus’ response to the

disciples? Why?

LOOKING CLOSER1. As best as you can tell, what would you say is Jesus’ attitude

toward the crowd?

2. What do you think the crowd was hoping to hear rom

Jesus? What might their attitudes, motivations, under-

standings, or expectations be?

3. To their question, what kind o answer do you think

the disciples were expecting rom Jesus? Do you sense

curiosity, conusion, concern or disappointment in the

disciples’ question?

4. How would you summarize Jesus’ answer to the

disciples’ question? For instance, pretend you’re in a hotel

lobby and someone asks you why Jesus spoke to the

people in parables—what would you say in one minute

or less?

DISCUSSING THE WORD1. What about the kingdom o heaven is “secret” or a

“mystery”? In what ways is this related to the identity o

Jesus as the Messiah?

2. The context of the disciples’ question is in the middle of the

"telling" and "explanation" of the Parable of the Sower. How

does this parable demonstrate what Jesus is saying is the reason or

teaching with parables?

3. Which of these quotes about this passage resonates with

you? Discuss it and why.

God does not orce anyone to accept the message o the king-

dom, so the crowd’s response to the parables is dictated by the

nature o their heart (Wilkins, 478).

Since the knowledge o truth carries with it the responsibility

o acceptance and appropriate action, the withholding o truth

rom those who were hardened against it should be interpreted

as a desire not t o increase judgment (Mounce, 127).

4. What do you think those who “will be given more” in abundance

are to do with it?

Facts and Notes:

“Secrets” in v.11 is te Gree

wor ‘mysteria’ (mysteries). n

Jewis apocalyp tic literature,

te “mystery of te ing om”

was te counsel of Go is-

close only by revelation an

enacte at te en of time.

e term is use only ere in

te Gospels (incl. te para llels)

an is foun explicitly in dan-

iel 2:18–19: “during te nigt

te mystery was reve ale to

daniel in a vision” (Wilins,

476; ounce, 137).

16

ea saia 6…(from wic Jesus

quotes in our passage)

1. Notice the role of lips, eyes, ears…

and speaking and hearing in this

passage…what does this reveal about

the message of God?

2. What do you make of the message

given from God to Isaiah to go and

preach? How would you respond if

given a similar message to preach? Do

you sense a turn of hope in verse 13?

5. What do parables do or someone who is sensitive to the Spirit

or willing to respond in aith? What about or someone who is hard-

hearted and hard-headed and unwilling to respond?

6. As we will nd out in this series, it seems to be a character-

istic of the kingdom of heaven to start small and hidden, and

grow slowly and steadily. What are the advantages and disadvan-

tages o this? How would teaching in parables relate to this aspect o

the kingdom?

RESPONDING TO WHAT WE HEAR

1. How can Jesus’ approach with the people (or crowds) inorm our approach and interaction with them? How about Jesus’ approach

and interaction with his disciples?

2. What does this interlude o “question and response” rom the

disciples to Jesus within the Parable teach us about God? What ques-

tion would you like to ask Jesus?

3. How does a person become more sensitive, willing, or able to hear

and understand Jesus’ message? How can you become more sensi-

tive, willing, or able to hear and obey Jesus’ words?

4. When did you frst “get it” and respond in aith to ollow Jesus?

Who do you know among the “crowd” o people in your lie who has

yet to respond?


preached on it) and what are you taking to heart as a result? What

are you being challenged to do in response?

PRAYING FOR ONE ANOTHER Jesus says to his disciples, “Blessed are your eyes because they see,

and your ears because they hear…many prophets and righteous

people longed to see…and to hear.”

Pray for each other in your group… for increased longing to

see and hear rom Jesus.

Pray or your riends, amily, co-workers, neighbors who have yet to

respond positively to the Gospel and ollow Christ.

Pray or your group to respond in obedience to what you have

“heard” and “seen” in this discussion—and or wisdom to know

what to do with your “abundance.”

For Further Study:

ea attew 12:22-50…

1. Notice especially Jesus’ response to te Pariseesin verse 28. How does this relate to the “something

greater” in vv.41–42?

2. What do you think Jesus expected would be the

Pharisees’ response to this rebuke? How do you

respond to such direct and deliberate teaching?

3. how migt attew 12:43–45 (on te impure

spirits) relate to attew 13:12 an Jesus’ answer to

wy e speas to te people in parables?

17



The Parable of the Sower Matthew 13:1–23



INTRODUCTIONMany commentators consider the “Parable of the Sower”

(13:18) to be the parable of parables (Kistemaker, 40). All

three synoptic gospel writers make it the introduction to their

rst deliberate collection of Jesus’ parables, and they devote

a disproportionate amount of space to it and its interpreta-

tion by Jesus. Matthew has put the collection of parables that

is headed by the sower at the very center of his gospel. Every

writer includes Jesus’ use of Isaiah 6:9–10 to explain the “why”

of parables, in the midst of this parable and its explanation.

Therefore, we want to be sure we have “ears to hear” its

meaning and application!

OPENING UPPause in wonderment as you begin. God himself in the form

of the Holy Spirit, is with you, not virtually, but in reality.

What was your experience with soil as a child? Did you love mess-

ing with it or did you cry when your hands got dirty?

Have you ever planted seeds? What was the result?

HEARING THE WORD1. Note that in Matthew, the important parabolic chapter 13

is bookended by descriptions of Jesus being rejected by his

family and neighbors (12:46–50; 13:53–58). How might this

rejection be illustrative o 13:10–17? What do you think dierenti-

ates the disciples rom those portrayed in Isaiah 6:9–10?

2. Have someone read Matthew 13:1–23 aloud. What do you

notice?

3. Though Jesus calls this the Parable of the Sower, he does not

even mention the sower in his interpretation, and never uses

the word “seeds” in his story (Snodgrass, 150). His focus seems

to be on the soils, as the traditional German title for the par-

able, “The Four Types of Ground”, reects (France, 503). Make

a chart of the different kinds of soil and what they represent.

Keep this at hand as you study the passage.

4. Though not evident in either the ESV or the NIV, Jesus begins

his parable with the little word idou, which has traditionally been

translated “Behold!” A more comprehensible translation for

modern ears might be “Pay attention!” You might think of idou as

yellow highlighter to the text. What does this tell you about what

ollows? How can you prepare your heart to listen careully?

LOOKING CLOSER1. We know that parables tell us something about the kingdom

of heaven. We also know that it would not have been surpris-

ing to Jesus’ listeners if they heard a parable about coming

judgment, a time when some would be destroyed and some

harvested (Wright, 156). It is what they would expect. So, why

does Jesus use idou ,” Pay attention!” to begin his parable? What is

startling about this story? What does Jesus want his hearers to pay

particular attention to?

Facts and Notes:

s in many parables, Jesus is using an analogy tat woul be famil-

iar to is listeners, many of wom woul ave been engage inagrarian practices. t may be a little arer for us to compreen.

Note tat it was a regular practice to sow before plowing, wic

woul cover te see, enabling it to tae root an grow. Since no

mention is mae of te proportion of see sown in eac soil, te

farmer is not to be consiere foolis or wasteful because some

see falls on te pat or te rocs. Palestinian soil was often

sallow, wit rocy limestone protrusions. ong before Jesus’

time, volcanic erup tions scattere us t, wic woul ave mae

certain areas more fertile later on. t was not uncommon for one

el to contain rocy, fertile an torny patces. n average

yiel woul be 7½ to 10 fol wit 30 or 60 fol being consiere

a bumper crop. 100 fol woul not necessarily be miraculous,

but woul certainly be viewe as a sign of blessing (see Gen.

26:12) (kistemaer, 31, 32; France, 505; Snograss, 155).

20

2. What do you think is the main point o this parable?

3. We see that even the disciples did not understand it at rst.

Do you think it would have received a avorable reaction rom the

crowd? Why or why not?

4. What do you think is the purpose o the insertion o the Isaiah

quotation?

DISCUSSING THE WORD1. Comment upon these two denitions of parables. You might

want to consider coming up with your own denition in the

weeks ahead.

Jesus used parables to “break open the world-view o his con-

temporaries and to invite them to share his vision o God’s king-

dom instead. His stories portrayed this as something that was

happening , not just a timeless truth, and enabled his hearers to

step inside the story and make it their own” (Wright, 216).

A parable is “an utterance which does not carry its meaning on

the surace, and which thus demands thought and perception i

the hearer is to beneft rom it. Learning rom and responding

to a parabole is not a matter o simply reading o the meaning

rom the words but o entering into an interactive process to

which the hearer must contribute i true understanding is to

result. That is why the same parable which enlightens one may

puzzle or even repel another” (France, 502).

2. State the obstacles to growth in your own words. In theparable there is more emphasis on them than on the bountiful

harvest. Why do you think this is?

3. What is scary about this parable? What is hopeul?

4. Matthew uses the Greek word suniemi , “to understand,

perceive, have insight about” 5 times in the parable (vv.13, 14,

15 19, 23) and again at the end of the chapter when Jesus asks

his disciples, “Have you understood all these things?” (51). Why

do you think Matthew does this?

RESPONDING TO WHAT WE HEAR1. This parable calls us to practice what commentator Klyne

Snodgrass calls “depth listening” (170). This practice involves lis-

tening with the heart, mind, and will. How might practicing depth

listening change us? Consider that the Hebrew word for “listen”

is often translated in English as “obey” (ibid.). In the small group

setting, how can we help one another listen with depth?

2. Note that, though the time is extended, all the seeds in the

rst three soils end up fruitless. What is your response to this?

3. We see from the parable that joy alone is not a sufcient

response to ensure fruitfulness. How do you eel about this?

4. Reect upon these quotations, and share your thoughts:

“The only conversions that count in the kingdom are those

confrmed by a lie o discipleship” (Keener, 381).

“People think they can look like giant oaks without putting

down deep roots. When they realize how much eort it takes

to put down deep roots, they too oten settle or being bramble

bushes” (Snodgrass, 176).

PRAYING FOR ONE ANOTHERThis is a sobering parable. We must practice Hebrews 10:13

and “consider how we may spur one another toward love and

good deeds.”

Share some specic ways you might do this.

Close your time in prayer, encouraging one another about the

things you've learned in this study.

21



The Parable of the Wheat and Weeds Matthew 13:24–30;36 –43

INTRODUCTION



INTRODUCTIONThis parable is unique to Matthew and is one of only three that

include an interpretation (the Parable of the Sower and the

Net are the others). It is one of only two to be given a title (the

Sower is the other), another fact testifying to its importance in

the parabolic canon. Jesus’ explanation ends with the state-

ment, “He who has ears, let him hear,” a third indication of

importance. This “challenge to discern the meaning of a cryptic

utterance” (Snodgrass, 432), echoes such Old Testament verses

as Jeremiah 5:21 and Ezekiel 12:2, and also concludes the par-

able of the Sower. It is found near the beginning of the gloried

Christ’s words to the churches (Rev. 2:7), and is used seven

other times in the book ( Rev. 2:11, 17, 29; 3:6, 13, 22; 13:9).

OPENING UPWhat has been your experience o arming or gardening?

In your lie, what have you ound to be spoilers in the way a weed

is to a gardener?

HEARING THE WORDChapter 13 is one of several parable clusters Matthew has

grouped in his gospel (chapters 18 and 25 are others). Skim

the entire chapter. Note the scene change from 13:1–2 to 13:36.

1. Our parable is preceded by another agricultural parable with

an explanation. What mood in the hearers, ancient and modern,

might be engendered by this placement?

2. Now have someone read aloud slowly Matthew 13:24–30

and 36–43. What do you notice?

3. Jesus gives a succinct and helpful explanation of the parable,

but he leaves some things out. What are they, and why do you

think he does this?

4. Fill in the blanks so you will have Jesus’ explanation easily at

hand as you study:

The sower of the good seed

The eld

The good seed

The weeds

The enemy who sows the weeds

The harvest

The reapers

LOOKING CLOSER1. Weeds will always occur in a cultivated area. What evidence

does the parable give us that this inestation is not normal?

2. The word “gather” occurs four times in three verses

(28–30), and is used twice in the explanation. The only other

uses of the word are in Matthew 7:16 and Luke 6:44. We can

conclude “gather” is to be noticed. Why? What pictures does the

word bring to mind?

3. What is the point o the parable? “To what question does the

parable provide an answer” (Snodgrass, 191, 205, 206)?

4. What do you learn about the enemy rom this parable? Note

that “Roman law dealt specically with the crime of sowing

Facts and Notes:

e wees Jesus is speaing of (probably arnel) are not normal

ones. ey are particularly nasty, grow only in cultivate els, an

resemble weat, probably being a egenerate form of tis goo

plant. Sometimes tey carry a poisonous fungus, wic if groun

togeter wit t e weat, will spoil te our. (Snogr ass, 198, kiste-

maer, 44).

Spend a moment reecting on the fact that Satan can never create

anything; he can only spoil the good things God has made.

24

darnel in a wheat eld as an act of revenge” (France, 525),

which shows us Jesus was using a real agricultural problem to

teach about a spiritual one.

5. In Matthew 13:24, Jesus tells us that the kingdom of heaven

is not just analogous to the sower, but to the sower and his ac-

tions. Consider all the sower’s actions. What do they tell you about

him? What do they tell you about the kingdom?

DISCUSSING THE WORD1. What problem about the nature o the kingdom is Jesus address-

ing in this parable? Consider John the Baptist’s reaction to Jesus in Matthew 11:2–6.

2. Do you think this parable teaches passivity toward evil? Why or

why not?

3. There are warnings in both the parable and the explanation.

What are they and why are they important? What might the audi-

ence’s reaction be to the warnings? What is yours?

4. Commentators agree that this is a judgment parable. Jesus’

wording would bring to his listeners’ minds such Old Testament

verses as Zephaniah 1:2, 3; Daniel 3:6 and 12:3, and Malachi 4:2.

Look up these verses, read them aloud and share how you think they

relate to the weeds and the wheat.

5. Our parable depicts judgment in both an encouraging and a

frightening way. Where do you see this? What emotions are

stirred in you?

6. How does this parable help us better understand the prob-

lem of evil, what theologians call theodicy?

7. The Parable of the Sower, which precedes this one, focuses

on the human responsibility in regard to evil, but the Weeds

and the Wheat focuses on the devil’s part. How do the two

parables taken together enhance our understanding?

RESPONDING TO WHAT WE HEAR1. What is your response to the Sower’s patience? Some pos-

sibilities are:

irritation | relief | anger | hopeconfusion | comprehension | gratitude

2. Are you a weed yanker? In other words, are you quick to

judge? Respond to this story from the Babylonian Talmud:

Rabbi Eleazar arrested some Jewish thieves or the Romans.

Thereupon Rabbi Joshua, son o Karhah, sent word to him,

“Vinegar, son o wine! How long will you deliver up the people

o our God or slaughter!” Back came the reply: “I weed out

thorns rom the vineyard.” Whereupon Rabbi Joshua retorted:

“Let the owner o the vineyard himsel come and weed out the

thorns” (Snodgrass, 194).

3. What is your intellectual and emotional response to parables

about judgment?

PRAYING FOR ONE ANOTHERSing together “Come, Ye Thankful People Come” a hymn

based on our parable. Then spend time praising Jesus for his

sacrice that allows you to be “safely gathered in.”

Pray through this Longfellow translation of a 1694 German

language poem by Friedrich von Logau:

Though the mills o God grind slowly,

yet they grind exceeding small;

Though with patience He stands waiting,

with exactness He grinds all.

Facts and Notes:

e expression “weeping an gnasing of teet” is use by at-

tew four oter times (8:12; 22:13; 24:51: 25:30) besies te two

in our passage, an once in ue (13:28), always wit reference

to nal jugment. f you av e time, cec out te referen ces, but

also spen a few moments picturing te evastating pain an

emotional turmoil tat woul engener tese grapic actions.

25



The Parable of the Mustard Seed Matthew 13:31–35

INTRODUCTION LOOKING CLOSER PRAYING FOR ONE ANOTHER



Looking back on my decision to follow Christ, I certainly did

not know the tectonic shift that was occurring within and

around me when I prayed that "simple prayer." Little did I know

also that seeds had been planted in me as a child, many people

had been praying for me, and God was tending to me — all hid-

den but signicant work amidst my life. This study is about the

small and hidden, yet powerful and effective, work of God in

and around our lives in this world. "The kingdom of heaven is

like a mustard seed… and like yeast…"

OPENING UP

Take some time to observe the illustrations for this sessionand the previous ones. What strikes you rom any or all o these?

In what way(s) have these added to your experience o studying or

comprehending these parables?

HEARING THE WORD1. Notice rst that the parables of the mustard seed and yeast

are found in the middle of the parable of the weeds (13:24 – 30)

and its explanation (13:36 – 43), which you discussed last time.

With this context in mind, have someone read aloud Matthew

13:31–35.

2. Open with a short prayer that God would open your hearts

and ears to his word. Then, have another person read aloud, Mat-

thew 13:31–35.

1. Notice who plants the mustard seed and where; notice who

benets and how. What detail or details stand out to you? Why?

2. How much our is being mixed and worked into the dough in v.33?

Does anyone know how many loaves that would make? (www.the-

reshloa.com/lessons/yourfrstloa ) For what possible reason was such

a large amount needed—and what point might Jesus be making?

3. How has the accompanying artwork or this session incorpo-

rated reerences rom both parables in the drawing? What in these

parables suggests prayer and praying—and or what might this

woman in the drawing be praying?

DISCUSSING THE WORD1. With which o these two similes do you most resonate…that o a

seed planted in a feld (gardening) or that o yeast being worked into

dough (baking)? Which is more eective or you in shedding light

upon what the kingdom o heaven is like?

2. How are these two similes similar, how are they dierent? In

what ways do they appropriately describe the kingdom o heaven

that Jesus is announcing?

3. In addition to describing the kingdom of heaven, how do these

similes also describe the lie o Christian discipleship?

4. Both of the natural processes of fermentation and growth

need specic conditions in which to occur — and even more

precise conditions in which to ourish. What specifc conditions

28

Facts and Notes:

e mustar see was te smallest see nown in Palestine at tat time. pparently te remarable contrast of te tiny

see of te mustar plant wit its nal large results too on proverbial status in Juaism (cf. attew 17:2) (Wilins, 483).

Brea requires a baer’s yeast or leavening agent to cause it to rise (www.necooing.com/articles/yeast-role-brea-baing.

aspx). Scripture uses leaven almost exclusively as a negative metapor, probably because fermentation implie isintegra-

tion an corruptio n (cf. deut 16:1–4; att 16:5–6; ue 12:1–2). Jesus reverses te common negative connotatio n associ-

ate wit yeast to symbolize te positive, ien permeation of te ingom of eaven in tis worl (Wilins, 483–4).

are needed or the growth o the kingdom? What precise conditions

are needed or the maturing o a disciple?

5. Look at the explanation of wheat and weeds (13:37–39,

discussed last session). Notice who the sower is; what the eld

represents; and what the good seed stands for. In what way(s) do

these parables (mustard seed and yeast) recall and expand upon the

parable o the weeds?

6. How do you think the crowd would have responded to such “good

news” o the kingdom? What comparison might the crowds have

preerred to hear? How does this relate to the reason Jesus spoke to

the crowd in parables (vv. 34–35)?

RESPONDING TO WHAT WE HEAR1. Quickly summarize the main points and truths of these

two parables. How have you seen the truths highlighted in these

parables that describe the kingdom o heaven worked out in your

own lie o discipleship with God?

2. In what ways can you (personally and as a group together) plant

a “seed o aith” into the heart o someone you know? Or “mix some

yeast” into the lives o riends or amily?

3. From the description in these parables, what would you say

would be the purpose or ultimate goal o the kingdom o heaven?

How can your group adopt or incorporate a similar goal or the com-

ing season?

4. Looking back at #4 from the previous section, which neces-sary “conditions” or your spiritual growth need to be improved?

What changes can be made in your lie in order to acilitate these

new conditions?




Begin your prayer time by giving thanks to God for his creation

and creativity, for his work and faithfulness to his world and

people.

Intercede on behalf of those who have not yet heard, compre-

hended or have resisted the good news of the now and coming

kingdom.

Pray for the growth of God’s kingdom blessings upon the

earth…for joy, peace, hope, and love to be planted and grow

(or mixed and expanded).

Pray for each other in your group around the areas of growth

you desire in your lives—and the impact you can have for God’s

work and blessing in the world.

29



The Parable of the Lost Sheep Matthew 18:10–14

INTRODUCTION DISCUSSING THE WORD RESPONDING TO WHAT WE HEAR



Many commentators agree that Jesus told the parable of the

lost sheep to at least 2 different audiences—in Matthew, to the

disciples (18:1) and in Luke to a crowd composed of tax collec-

tors, sinners, and disgruntled scribes and Pharisees (15:1–2),

(though surely the disciples were there, too). Therefore, since

he is the Master Teacher, Jesus’ emphasis is nuanced to t his

hearers. We will focus on the Matthean version.

OPENING UPPray together, resting thankfully on the truth Jesus speaks in

Matthew 18:20, very close to our parable:

For where two or three are gathered in my name, there am I among

them.

Ask the Holy Spirit to make you attentive to him and one

another as you study and share.

Has anyone ever seen a sheep, ock or shepherd? Share with

each other what you know about sheep and shepherds and where

you got your inormation.

HEARING THE WORD1. Take turns reading aloud Matthew 18:1–14. Pay attention to

Jesus’ use of the words “children” and “little ones”. What do you

notice?

2. Sometimes we are led astray from what Jesus means by“little ones” by a Victorian sentimentalized view of children,

picturing them as sweetly innocent. However, it is more likely

that Jesus had in mind the weak, the vulnerable, the powerless,

the dependent, those of no account. In other words, “the least

of these” (Mt. 25:31–46), who people would rather ignore and

may even despise.

Read the passage again out loud. What do you think the response

o the disciples would be to the invitation to become like “least-o-

these” children, the very ones they tried to shoo away rom Jesus

(Mark 10:14; Luke 18:16)? What is your response?

3. Note the exaggerated language Jesus uses in vv.5–9, which

precede our parable. What mood do you think this sort o lan-

guage would create in his audience?

LOOKING CLOSER1. Now let’s focus on the parable itself. Read verses 10–14 and

share some impressions.

2. In what way do you think v.10 serves as segue rom vv. 5–9 to

our parable?

3. Remember that a parable usually has one point (even if it has

several lessons). What do you think the point o this one is? Does Jesus

make the explanation o the point clear or does he obscure it? Why?

4. Share how you react when a question is addressed to you, especial-

ly by a person whom you consider to have some authority over you.

5. Why do you think Jesus begins this little parable with a question?

6. The Greek construction of the question tells us that Jesus

expects his audience to be in agreement with his point of view.

Why do you think he would phrase his question this way?

Facts and Notes:

N.. Wrigt asserts tat “te normal conition of angels

in Jewis pictures of te eavenly realm or courtroom” is

“covering teir faces, iing tem in awe before te glory,

beauty an majesty of te living Go,” as in te famous

recounting of te propet saia’s commissioning (s. 6:1–8)

(Wrigt, vol. 2, 30,31). et in v.10, Jesus states tat te angels

are “always looing at te face of my Fater wo is in eaven,”

an expression tat is use only ere, an may inicate tat

tese angels an, mor e importan tly, te little ones tey

represent, ave particular value to Go (France, 686, 687).

Wat is your response to tis?

32

1. In the two verses that contain the story part of the parable,

Jesus uses the expression “go astray” three times! Why this

repetition?

2. Using your sanctied imagination, picture a lone sheep

straying away from the ock and off the path set for it by the

shepherd. What might be the dangers the sheep would encounter?

3. In his parables, Jesus often groups things in threes. We have

seen that the word “astray” is used three times. There are

two other threesomes. What are they and how do you think they

contribute to the point?

4. It seems clear that in this parable Jesus is making the sheep

owner analogous to God. What do you think he wants his listenersto learn about his Father?

1. Let’s be honest. Who of us really wants to be “last, little,

lost, least or dead”, yet, as theologian Robert Farrar Capon

repeatedly points out in his commentary on the parables, Jesus

continually elevates these seeming undesirables. What is your

emotional response to the call to be like a least-o-these child in

order to enter the kingdom o heaven? Some possibilities are:

relieved | insulted | light-hearted | puzzled

grateful | adoring | cynical

2. Identify who might be lost sheep for you, ones you would

rather despise (i.e. gossip about, ignore, deride, scorn) than

welcome. Is your response to them the same as the sheep owner’s?

What might you do this week to make your attitudes and actions

more like his?

PRAYING FOR ONE ANOTHERTogether, pray through this quotation:

Seeking and joy are the twin pillars o the parable, and God’s

seeking does not come with conditions attached. The joy

reects both the attitude o God at recovering the lost and the

celebration o the kingdom with its good news that God’s prom-

ised redemption has begun. The joy is communal, and Jesus’

hearers should join the celebration (Snodgrass, 109).

Close by singing a hymn from our hymn book about sheep, such

as:

Savior like a Shepherd Lead Us#599

There Were Ninety and Nine #187

I Was a Wandering Sheep #464

Facts and Notes:

“Planao,” te Gree wor te SV translates ere as “go

astray,” also as te meaning of “mislea, eceive.” t beauti-

fully fuses te images of a person wo as been eceive (as

in itus 3:3) wit a seep wo as aimlessly wanere off te

pat. Peraps te most famous use of te wor is foun in

te Septuagint , te Gree ranslation of te l esta ment:

All we like sheep have gone astra y; we have turned— everyone—

to his own way (Is. 53:6a).

f you ave time, wy not listen to te section of hanel’s

Messiah entitle, “ll We ie Seep?”

Facts and Notes:

Peraps you are trouble by te fact tat it appears te

seep owner is leaving 99 seep unprotecte an alone

on te mountains to go searcing for one wo got lost.

any commentators note tat a oc tis size woul

ave a several sepers guaring it, probably all wit

some sense of family ownersip, not irelings. 33



The Pearl of Great Price

The Parable of the Hidden Treasure Matthew 13:44– 46

OPENING UPAs always acknowledge that Jesus is with you because you 4 How would you describe the mood o these two parables? Take a 5 Should it bother you that the man who fnds the treasure doesn’t 3 Compare the story o the rich young man (Mt 19:16 30) to the



As always, acknowledge that Jesus is with you because you

are gathering in his name. Ask the Holy Spirit to enlarge your

hearts so that desire for the treasure of the kingdom might

grow.

Sing together these two verses from “Be Thou My Vision”:

Be Thou my Vision, O Lord of my heart;

Naught be all else to me, save that Thou art.

Thou my best Thought, by day or by night,

Waking or sleeping, Thy presence my light.

Riches I heed not, nor man’s empty praise,

Thou mine Inheritance, now and always:

Thou and Thou only, rst in my heart,High King of Heaven, my Treasure Thou art.

What impressions come to mind when you hear the word

“treasure”? Think about it as a verb and a noun.

Have you ever ound a treasure? Name one thing you

treasure besides the gospel?

HEARING THE WORDOur two parables are part of a whole chapter full of them.

Jesus begins, sitting beside the sea in a boat, t alking to great

crowds who stand on the beach listening (13:1–2); he then

moves inside to talk with his disciples (13:36), continuing to

use parables. It is in this more intimate setting that our two

parables, which are found only in Matthew, are spoken.

1. Spend a moment picturing yourself as a disciple in these two

scenes. What would be the same? What dierent? What might your

emotional response be as you hear Jesus talking in each setting?

2. Now skim through all of chapter 13. Then have someone

read vv.44–46 out loud. Since the passage is short, have some-

one else read it again slowly.

3. Try to state the point o the parables in 12 words or ewer.

4. How would you describe the mood o these two parables? Take a

brief look at the two parables that bookend them. How would

you describe their mood? What thoughts do you have about Mat-

thew’s placement?

DISCUSSING THE WORD1. Our two parables may not

be narrative, but Jesus cer-

tainly manages to pack a lot

of action, emotion, crescendo

and resolution into a short

space. What do you see and eel?

2. Find the similarities and

differences between the two

parables. What do you think is

the most important phrase in

each one? Why?

3. Consider this quotation,

from Stories with Intent:

“I, as Kierkegaard argued, parables are a means o indirect

communication, most o Jesus’ parables are double indirect

communication, whether similitudes or narrative parables.

Direct communication addresses the hearer about the subject

at hand. For example, direct communication about the kingdom

might say ‘The kingdom is o supreme value and is worth

everything you could give.’ The parable o the Treasure in theField is double indirect communication in that it does not speak

o the hearer/reader or the subject at hand. It uses another

person (the one who fnds) and another subject (the treasure)

to address the hearer indirectly” (Snodgrass, 11).

Normally indirect communication is not considered a help-

ful form of speech. But in parables it packs a powerful punch.

Why?

4. Is Jesus' description o the kingdom simply that o a treasure or a

pearl, or does it also include the actions o the man? Explain.

36

Facts and Notes:

ese two parables can be classie as“similitues, extene similes…e mar-

er of a similitue is tat it is an extene

analogy wic lacs plot evelopment. t

is more tan a simple comparison an

may involve several actions an a perio

of time (Snograss, 12).

5. Should it bother you that the man who fnds the treasure doesn t

tell the owner o the feld about it? Do you think this act is relevant

to the point o the parable and i not, need not concern us?

RESPONDING TO WHAT WE HEAR1. What is your emotional reaction to the two characters in these

parables? Just or un, place yoursel somewhere on the ollowing

line:

I think they’re crazy. I want to be just like

They should have left them— I’m going

well enough alone to the bank right now!

2. What are your thoughts on these two quotations?

One who was unwilling to sacrifce everything else or the king-

dom, who did not believe its reality sufciently to stake all one’suture on it, was unworthy o it (Keener, 392).

In buying the feld and the pearl, the two men did not make a

sacrifce, even though they sold everything they owned. “There

is a basic dierence between a purchase price and a sacrifce.

Purchase is directed toward acquiring an object o equivalent

value. Sacrifce on the other hand is a giving that expects no

reward.” Both the man who ound the treasure and the pearl

merchant…heard opportunity knock and were ready to pay the

price. They gave all they had in order to gain the one thing they

desired (Kistemaker, 60).

3. Compare the story o the rich, young man (Mt 19:16–30) to the

response o these men who sell everything.

Which is the more typical response to the Gospel?

What did the men grasp that the rich, young man did not?

How has your desire or the Gospel intensifed over the years?

4. Take a ew moments to list what you treasure. Your “valuables”

could be anything rom the concrete, like people and possessions, to

the invisible, like reputation, status, saety, popularity, and ftness.

You don’t have to share your list, but do reect upon whether there is

anything on it that might be impeding your whole-hearted abandon-

ment to Christ and his kingdom. Do you sense an invitation rom

the Lord to do something about this? You might want to share your

thoughts with a riend or your small group in order to come up witha plan to help you implement your desire.

PRAYING FOR ONE ANOTHERIt may seem scary to think about giving your all to Jesus Christ.

Yet, long ago, in a house by the sea, our Lord was telling

parables to encourage people to do just that. He still wants

you to know it’s worth it. Pray for one another that you would

hear and respond. And as you do, ponder and pray through

these truths:

For you are a people holy to the Lord your God, and the Lord has

chosen you to be a people or his treasured possession , out o

all the peoples who are on the ace o the earth (Deut. 14:2).

Thereore, since we are surrounded by so great a cloud o wit-nesses, let us also lay aside every weight, and sin which clings

so closely, and let us run with endurance the race that is set

beore us, looking to Jesus, the ounder and perecter o our

aith who for the joy that was set before him endured the

cross, despising the shame and is seated at the right hand o

the throne o God (Hebrews 12:1–2).

37

Facts and Notes:

ere are rabbinic regulations tat inicate if a treasure is

not lifte out of its iing place, te ner may eep it, but

tese iscussions may not ave been specic en oug to give

an answer to question 5. oman aw appeare to be une-

cie on te point (kistemaer, 58 an Snograss, 244).



The Parable of the Workers

in the Vineyard Matthew 20:1–16

INTRODUCTIONFunny how generosity can elicit the opposite of responses in

HEARING THE WORDLook at the context. Chapter 20 begins with the Greek con- 3. Why do you think Jesus tells the parable with multiple returns by

RESPONDING TO WHAT WE HEAR1. One major “grace-killer” is a sense of entitlement and major



our hearts—envy or gratitude. It could very well be that how

our hearts respond to the eye-opening generosity of God de-

termines our place in line for the kingdom of heaven…closer to

rst or closer to last. It’s not bad to want to be rst in line—

but how to get there might be surprising.

OPENING UPAs a group, read/recite Psalm 136 together. Pick one person

to read the beginning o each verse — while the rest o the group

repeats the rerain, “His love endures orever.” To make the rerain

less monotonous, try emphasizing a dierent word each time you

say it either together or individually…( his love endures orever; his

love endures orever; his love endures orever; his love endures

forever ).

Ater reciting the Psalm, continue in a group prayer, giving thanks to

God (out loud) or several things in and around your lives — and close

with a prayer or your time together.

junction gar (“for”) and so connects the thought which ends

chapter 19, “But many who are rst will be last, and many who

are last will be rst.” This connection is made complete at the

end of this parable. Read aloud, Ma tthew 20:1–16.

What is your initial reaction to this parable? Which detail stood out

to you the most?

LOOKING CLOSER1. What does the detail, “early in the morning,” say about the

landowner…and about the workers…and about the work t hat needs

to be done?

2. Try to imagine the tone of voice used in the following bits of

dialogue…

Landowner (v.6): “Why have you been standing here all day long

doing nothing?”

Last workers (v.7): “Because no one has hired us.”

• How do you hear the landowners question?

• What do you think o the workers’ answer?

• What kind o “characters” might these last workers be?

First workers (v.12): “These who were hired last worked only an hour

and you have made them equal to us who have borne the burden o

the work…”

Landowner (v.13): “I am not being unair to you, riend. Didn’t youagree to work or a denarius?”

• What seems to be the frst workers’ greatest concern?

• Does their voiced concern sound like an inquiry or an

accusation?

• Knowing that the address used by the landowner, “riend,”

may be a mild reproac h (c. 22:12; 26:50)—how do you hear

his response to this worker?

Facts and Notes:

e ancient woray was typically ivie into tree-our incre-

ments, running from about 6:00 to 6:00 P, an accoring

to Jewis law (cf. deut 24:14–15), ay laborers soul be pai on

te same ay tey wore (“befor e sunset”), so as not to tae

avantage of tem. n tis parable, tose ire aroun ve in te

afternoon (v.6) were ire at te “elevent our”—from wic

te expression meanin g te “latest possible moment” comes .

e translate expression “are you envious” (v.14) can be ren-

ere literally, “s your eye evil,” inicating tat te laborer coul

not be tanful because e was bline by is self-centere

envy. e “evil eye” in te ancient worl was one tat enviously

covete wat belonge to anoter (Wilins, 665).

40

the landowner and shits o workers? In what way do these add to

the truths or drama expressed in the story?

4. What do you think the last ones hired expected to be paid? What

does the landowner ultimately want to do with his money?

DISCUSSING THE WORD1. Is the landowner being air? Why do you think the landowner isn’t

also extra-generous with the frst workers by giving them more than

what they agreed to?

2. In what way(s) is the kingdom o heaven like the landowner and workers in this parable?

3. If your not-yet-Christian friend came to you with this parable

and asked you to explain how this story is “good news”… what

would you say to him? What would you tell her it reveals about the

character o God?

4. It is difcult to know exactly who Jesus is referring to when

he says, “The last will be rst, and the rst will be last,” but

based upon this parable and the teaching in response to Peter’s

question in 19:28–30, who might Jesus have in mind with this state-

ment?

5. In v.10, Jesus makes the important point regarding the rst

workers that they “expected to receive more.” What does this

reveal about the heart o those frst workers? What other response

might they have had to the landowner’s generosity?

6. Compare this parable with the well known parable of the

Prodigal S on (Luke 15:11–31). In what ways are they similar and

distinct (compare characters/emotions/themes)? How is the heart

o the elder son reected in what we have heard rom the ‘all day’

workers?

“joy-stealer” is not receiving what we expected. How might you

guard against a sense o entitlement when it comes to your spiritual

lie and relationship with Jesus?

2. Does God ever surprise you? Why or why not?

3. Look at the image included with this session…what and who

stands out to you? How does this illustrate the truths being ex-

pressed in this parable? How might this illustrate the reality o your

own daily work—in both a positive and negative sense?

4. What are some things you could do alone or together as a group

to cultivate a grateul attitude and liestyle? What could you do or

people who are unemployed or overburdened in their work?




PRAYING FOR ONE ANOTHER A couplet rom George Herbert’s poem, “Grateulness” reads:

Thou that hast giv’n so much to me,

Give one thing more, a grateul heart.

Spend some time in closing prayer giving thanks or each other in

your group. I you like, be specifc and acknowledge the git or bless-

ing that at least one other in your group is to you.

Pray or increased gratitude to God and generosity to others in your lie.

41



The Parable of the Wicked Tenants Matthew 21:33–46





The Parable of the Wedding Feast Matthew 22:1–14

OPENING UPShare a fond memory you have of a wedding and all the related

festivities.

3. Read the parable again out loud. What questions arise in

your mind as you listen this time?

this spurned host is much less harsh. How do you think the Holy

Week setting would have inuenced how Jesus told the parable

his love reused to let them stay as they were…Actually nobody

really believes that God wants everyone to stay exactly as they



Have you ever witnessed a wedding disaster, great or

small?

Who do you like to have around you to share a bounte-

ous, special-occasion meal?

HEARING THE WORD1. Before reading the passage, check out the context

for Jesus’ “parabling,” (if we may be allowed to create

a new verb) by reading 21:43–46 and 22:15, 23. Notethat this parable is told during Holy Week, the last

week of Jesus’ earthly life. Have someone read Mat-

thew 22:1–14 aloud.

2. What character or group o people stands out to you the most?

What action stands out to you the most? Why?

3. Though obscure at rst to modern readers, Jesus’ audience

would have had no doubt that a story about a king giving a

wedding banquet for his son would have the end-of-the-age

messianic banquet as its theme. How does this inorm your under-

standing o the parable?

LOOKING CLOSER1. Let your minds roam over all the instances you can think o where

the Bible mentions meals. Try to come up with at least ten.

2. Considering our parable and the other meals you came up

with, respond to this quotation:

They [meals] were the primary context in which shame and

honor were assigned…people were more preoccupied with

shame and honor than is apparent in modern western societies

(Snodgrass, 308).

y y

4. To refuse a king’s gracious invitation to the marriage of his

son would be considered an egregious violation of honored

social practices, a deliberate insult to the king’s dignity (Keener,

519, 520).

What is your reaction to the king’s actions?

Do you think they were justifed?

5. The king uses the word, hetairos, “friend” when he speaks to

the man with inappropriate clothes. Matthew is the only biblical

writer to use this word and he does so three times—always as

a reproachful address (to an ungrateful vineyard worker, 20:13

and to Judas, 26:50).

How does the use o this word inorm your thinking about the at-

titude o the ill-dressed man? o the punishment meted out?

DISCUSSING THE WORD1. What do you think the characters and events related in the par-

able might be representing in Jesus’ world?

2. Jesus tells a similar parable in Luke 14:15–24, this one given

at an intimate dinner earlier in his ministry. The response of

Facts and Notes:

ncient papyri testify tat ouble invitations to an event were common

practice, even in village life; te secon was a reminer tat te event was

now at an. We also now tat attening a weing was a social obligation in

Palestinian Juaism (Snograss, 307, keener, 519). emember, te rst of Jesus’

miracles tat Jon recors appens at a weing (Jon 2:1–11). ttening a

patron’s banquet was a necessity for social epenents, an tere are recors

tat sow people accepte a ban quet invitation eve n if tey in’t lie te ost.

48

g J p

recorded in Matthew?

3.The king mentions twice in the parable that the banquet is

ready (22:4,8). What do you think is the signifcance o this?

4. What do you think is the point o this parable?

5. Commentators disagree about whether it was common for

the host to distribute wedding garments on such occasions or

whether the second set of invitees would have had time to go

home and change clothes. There is also disagreement about

whether the clothes required had to be special or just clean.

Whatever viewpoint may be correct, the fact remains that all

but one of the second group of guests are properly attired.

How does this aect your view o the king’s harsh punishment o the

ill-dressed man?

RESPONDING TO WHAT WE HEAR1. Read and discuss what strikes you rom the ollowing quotations:

Without the concept o judgment one does not even need

salvation, and any urgency about lie and its importance,

about justice, or even about God is, i not lost, at least greatly

diminished. Grace is only grace i the outcome should have

been otherwise, and the signifcance o lie depends on account-

ability or lie. We may not like judgment, but it is a central and

necessary message o both Testaments and especially o Jesus’

teaching (Snodgrass, 323).

The world has been summoned precisely to a party—to a rec-

onciled and reconciling dinner chez the Lamb o God; judgment

is pronounced only in the light o the acceptance or declination

o that invitation (Capon, The Parables o Judgment, 120).

Today we want to hear that everyone is all right exactly as they

are; that God loves us as we are and doesn’t want us to change.

People oten say this when they want to justiy particular types

o behavior, but the argument doesn’t work…When the prosti-

tutes and extortioners came to Jesus, he didn’t say, ‘You’re all

right as you are’. His love reached them where they were, but

y y y y y

are. God loves serial killers and child-molesters; God loves

ruthless and arrogant businessmen; God loves manipulative

mothers who damage their children’s emotions or lie. But the

point o God’s love is that he wants them to change. He hates

what they’re doing and the eect it has on everyone else—and

on themselves, too. Ultimately, i he’s a good God, he cannot

allow that sort o behavior, and that sort o person, i they don’t

change, to remain or ever [sic] in the party he’s throwing his

son (Wright, vol. 2, 84).

2. It cannot be denied that judgment is central to this par-

able, and judgment is a concept that can make even Christians

squirm. What is your emotional response to the act that the Bible isclear that there will be a day o reckoning?

3. Have someone read aloud Ezekiel 18:23; 33:10–11 and 2 Peter

3:9–11. What insight do these verses give you into the heart o God

with regard to judgment?

4. What needs to change in your heart, mind, or lie in order to

make you a grateul member o the wedding banquet?

PRAYING FOR ONE ANOTHER1. As Christians, we know what the wedding garments look

like. They look like Jesus. There’s a reason why the expression

“in Christ” is used so often in the New Testament!

Spend some time praising the Savior who has enabled you to

put off the old clothes of your sin nature and put on his new,

gleaming white robes of perfect righteousness, obedience and

love, robes that give you a family resemblance to the Son of

God (Eph 4:17–24; Col 3:1–14)!

2. There may be those you love who still refuse to wear the

wedding garments God the King longs to give them. Spend

some time praying for those people, perhaps covenanting to

pray for them until the new year.

3. Close your time together by singing, “Amazing Grace.”

49



The Parable of the Ten Virgins Matthew 25:1–13

INTRODUCTIONAs a kid, I thoroughly enjoyed Christmas Eve—waiting up as

long as I could with my brothers in anticipation of a morn-

ing which would reveal a decked out Christmas tree and a

HEARING THE WORD1. The context of this parable is that this is the beginning o the

end of Jesus’ formal teachings (discourses) in Matthew (ch.25).

Before reading today’s passage someone read rst from the

According to 7:21, who is it that enters the kingdom o heaven? How

would this principle also apply to the wise virgins in our parable?

PRAYING FOR ONE ANOTHERClose your time together with a prayer of anticipation and

hope.



ing which would reveal a decked-out Christmas tree and a

living room made alive with gifts and toys so big they couldn’t

be wrapped! Today, I still enjoy the anticipation of Christmas

Eve—the hopeful feeling for toys has largely been replaced for

the gifts of joy and peace which seem to be so near on Christ-

mas Day. Yes, the nal Advent of our Lord is coming! For now,

we wait and hope.

OPENING UPShare what Christmas Eve and Christmas Day was like or you grow-

ing up? Any peculiar traditions? Funny or memorable stories? Any

easts or special oods you eat?

Then open with prayer for each other during this season of

increased anticipation and expectation which can also bring

increased stress and sadness.

Before reading today s passage, someone read rst from the

end of chapter 24:36–51 which is a teaching on the “day your

Lord will come.”

2. Say a short prayer…"Gracious Father, as we open your

word, we pray you would open our hearts and minds to what it

is you want us to know of you, hear from you, and do for you.

In Jesus' name, Amen." Then…Read aloud, Matthew 25:1–13.

3. And again, paying close attention to details, to dialogue, to

your emotional response…

Read aloud, Mat thew 25:1–13.

LOOKING CLOSER1. What is your initial reaction to this parable? Are you more nod-

ding your head in an agreeable "Amen!", scratching your head in

puzzlement, or shaking your head in disbelie?

2. How is the opening line o this parable dierent than the others

we have studied and discussed previously? How might this change

your understanding and application o this parable?

3. While the overall point o this parable is summed up in v.13,

"Keep watch, because you do not know the day or the hour," what

other points or lessons are taught by this parable?

4. What about this parable is encouraging? What about it is disturbing?

DISCUSSING THE WORD1. In what way is the wise virgins’ response to the others in verse 9

in keeping with their wisdom? What would you have done…wouldn't

the “Christian” thing be to share your oil?

2. In v.11, the foolish bridesmaids exclaim, “Lord, Lord” (“Sir,

Sir” in the NIV 1984 version)—which is the same address we

nd Jesus singling out for judgment in Matthew 7:21–23. Look

at those verses and nd the other similarities of these passages.52

Facts and Notes:

e setting of tis parable is tat of briesmais waiting at te

brie’s ouse reay to ligt torces for te procession bac to

te briegroo m’s ouse, were te ceremo ny an weing

banquet will tae place. e weing feast was often el at

nigt (Wilins, 805; ounce 233).

orces use to ligt te way for weing ceremonies woul

be stics wrappe wit rags an soae in olive oil. Since tey

woul burn out in about fteen minutes, it was necessary to

tae along ext ra oil in a separate conta iner (ounce, 237).

3. A lot of focus historically has been on trying to discern what

the oil might represent since this is what distinguishes the wise

from the foolish—those who went in to the banquet and those

who are shut out.

a. Based on the previous question, what might the oil represent

(i indeed anything at all)?

b. Look also at Matthew 5:14–16. Do these verses shed any

light upon this?

c. Perhaps the wise bridesmaids do not share their oil be-

cause it represents something that is not easily or readily

transferrable to another person (especially a foolish one).

How does that idea compare with what you have discussed it

could be?

4. From this parable, what can we learn about why Jesus delays his

coming? From other biblical passages, why the delay in Jesus' return?

(c. Ps 90:4; 2 Peter 3:8 –15)

RESPONDING TO WHAT WE HEAR1. Notice that the wise virgins are not rebuked for becoming

drowsy and falling asleep; rather they are wise because they are

readily prepared when the call comes. For what in your lie are

you needing to be in "ready-mode"? How will you know when you are

readily and properly prepared to receive the call?

2. Does the hiddenness o the kingdom o heaven and the slowness

o the coming o Jesus—rustrate you, tire you, burden you, and/or

inspire you? Why or why not?

3. What helps you to live in wise anticipation o Jesus' return? What

hinders you to do so? How can your small group help each other to

wait properly and wisely or the Bridegroom?

4. In what situations, relationships, or disciplines could you be wiser

in this Holiday season and in the coming new year o 2013? Share

these as a matter o prayer with each other.

Pray for Jesus' return in glory

Pray for wise preparations on your part to get ready

Pray for any "foolish" ones you might know to change

their ways

Pray for things you shared above in #4.

Lastly, I wrote the following "Day's Eve" sonnet during a reec-

tion a few years ago on my childhood anticipation of Christmas

morning. I share it with you in celebration of Jesus' birth—and

hope of his quick return. Merry Christmas!

The rising sun will come to us rom heaven

to shine on those living in darkness and

in the shadow o death, to guide our eet

into the path o peace (Luke 1:78–79).

“Day’s Eve”

by Jeff Schuliger

Awakened rom chrysalis dreams I keep

Waiting, watching, waiting or the sunrise

To condescend upon this place and shine

A light and Lie upon these souls asleep.

Not yet but I already imagine

My amily gathering round the tree—

Trimmed in glory gold, green with hope o peace,

Treasured with our gits received and given.

Not yet revealed amid the reveling,

My growing golden dream o all things new—

Expanding gravity o grace and truth

Resounding rom the Day’s Eve caroling.

Child-like I joy amidst the gited present,

Still keeping watch or Daylight’s descent.

53



The Parable of the Sheep and Goats Matthew 25:31–46

INTRODUCTIONThere’s nothing quite like Judgment Day to get our atten-

tion—nothing like eternal reward versus eternal punishment

to get us wondering which side we are on. As we nish up our

HEARING THE WORD1. Notice the context of Matthew, chapter 25. What is worth

noting?

DISCUSSING THE WORD1. What about this parable is comorting? What is disturbing?

2. The other parables in Matthew 24–25 relating to the end of

PRAYING FOR ONE ANOTHERClose your time in prayer, gathering up your thoughts…discussion…

eelings…challenges…questions…desires…and liting t hem up to

God, our Father. As you pray, keep in mind the dierent “scenes” o



g g p

discussions of the parables of Jesus, we end with the End; we

hear a parable which is perhaps the most shocking—as if Jesus

thought he might just shout this last one so those hardest of

hearing might be given one last chance to hear.

OPENING UPShare about a time when you elt judged; what was that experience

like or you?

To help jog your memory…

Picking teams in elementary school? A music audition?

Your rst job interview? Trying on clothes at the

department store? Walking down Newbury street? An

annual performance review? Choosing not to go along with

the crowd?

2. Read the parable through aloud at least two times (Matthew

25:31–46) with a different person reading it each time.

Which o the ollowing scenes stands out the most in your mind rom

the reading? Why?

a. Son of Man coming in glory with the angels

b. Separating of people like sheep from the goats

c. Description of the righteous serving the “least of

these”

d. Description of those who are cursed ignoring the

“least of these”

e. Final moment of eternal judgment

LOOKING CLOSER1. Look at the various relationships and associations found

throughout the parable (listed below)…what are the signifcances

o each o these associations?

Son of Man and the angels

Son of Man and the nations

Sheep and Goats

King and ‘my Father’

‘My Father’ and ‘those on his right’

King and the ‘least of these brothers of mine’

‘Those on his right’ and ‘least of these’

‘Those on his left’ and ‘least of these’

2. In what ways is the “Son o Man” described? What does this tell

you about the “Son o Man”?

3. How are those who are blessed described? How about those who

are cursed? According to this parable, how would you know i you

are blessed or not?

4. How are the “least o these” described in the parable? According

to the relationships and associations ound in this parable, to whom

might Jesus’ description “least o these brothers o mine” be reerring?

Facts and Notes:

ixe ocs of seep an goats were common in srael,

an because ile astern seep an goats can loo

alie, it was important to separate tem at nigt so tat

te arier seep cou l be left outsie an t e goats,

wo nee more selter, woul be brougt insie (Wen-

am, 89; Wilins, 809).

e “Son of an” is a messianic title associate wit te

vision of daniel in daniel 7:13–14 — of “one lie a son of

man coming wit te clous of eaven…he was given

autority, glory an sovereign power; all peoples, nations

an men of every language worsipe im.” "Son of an"

is also Jesus’ most common title for imself use 81 times

in te Gospels (NV note).

56

the age deal with keeping watch or being wise and staying aithul .

How is this one similar? How is this one dierent?

3. What would you say is the intended purpose(s) o this parable?

What would an original hearer o these words be meant to learn or

take to heart or to do?

4. Based on this parable…what might the “kingdom prepared or

you since the creation o the world” be like? (In other words, Who

will be there? What might happen there? Would it be a place you’d

want it to be?)

RESPONDING TO WHAT WE HEAR1. In what ways does Jesus’ uture return “in his glory” aect our pres-

ent, everyday lives and living? In what way(s) does it aect our uture?

2. Who are the “least o these, brothers o Jesus” in our modern

day? As Christians who have their identity “in Christ” — what impact

might this have on our relationship with those who are the “least o

these”?


preached on it) — and what are you taking to heart as a result?


4. Read aloud the beginning of the next section of Scripture…

Matthew 26:1–2. These verses are a transition between our

parable and the narrative of Jesus’ last days on earth.

a. Notice how the Son o Man is spoken o in these verses and

compare this with how the Son o Man is described in our par-

able (Mt 25:31–46).

b. How do you think the disciples would have responded to this

announcement on the heels o what they just had heard? What

do you make o this?

c. How can you help one another in your small group—as

modern day disciples—obey what Jesus is asking o each o us

in through this parable?

y p y p

this parable:

Pray or Christ’s return and or his Kingdom to come and will to be

done on earth.

Pray or the “least o these” whom you identifed and discussed.

Pray or yourselves and each other—to respond obediently to Jesus’

challenging words.

Pray or opportunities as a group to serve Jesus by serving others.

For Further Study:

Read Psalm 1…

1. Compare and contrast the righteous and the wicked in

Psalm 1 with the righteous and the wicked (the blessed

and the cursed) o this parable.

2. How does the Gospel — the good news o Jesus —

change your understanding o who is blessed, or change

the distinction between the righteous and the wicked?

Read Daniel 7 and Matthew 24…

1. How is the return o Jesus described in these pas-

sages? What are we to look or? What are we to look

out or?

2. Again…how is the expectation o Jesus’ return (and

our own messianic hopes and expectations) to aect our

everyday lives and living? How might this change the way

we relate to our riends, our amily, our neighbors, even

strangers?

57

SOURCESBailey, Kenneth E., Poet & Peasant and Through Peasant Eyes,

combined edition Grand Rapids William B Eerdmans 1983



combined edition, Grand Rapids, William B. Eerdmans, 1983.

Blomberg, Craig L., Interpreting the Parables, Downers Grove,

IVP Academic, 1990.

Calhoun, Adele Ahlberg. Spiritual Disciplines Handbook:

Practices That Transform Us. Downer’s Grove: InterVarsity

Press, 2005.

Capon, Robert Farrar, The Parables of the Kingdom; The

Parables of Grace; The Parables of Judgment, Grand Rapids,

William B. Eerdmans, 1985, 1988, 1989.

France, R.T., The Gospel of Matthew, Grand Rapids/Cambridge,

U.K., William B. Eerdmans, 2007.

Keener, Craig S., The Gospel of Matthew, Grand Rapids/

Cambridge U.K., William B. Eerdmans, 2009.

Kistemaker, Simon J., The Parables, Grand Rapids, Baker

Books, 1980.

Mounce, Robert H. Matthew. New International Biblical

Commentary. Peabody: Hendrickson, 1991.

Snodgrass, Klyne R., Stories with Intent, William B. Eerdmans,

Grand Rapids/Cambridge U.K., 2008.

Wenham, David. The Parables of Jesus. Downer’s Grove:

InterVarsity Press, 1989.

Wilkins, Michael. Matthew. The NIV Application Commentary.

Grand Rapids: Zondervan, 2004.

Wright, Tom, Matthew for Everyone, Part One and Two,

London, SPCK, Westminster John Knox Press, 2004.

The following chapters were written using the NewInternational Version of the Bible: The Parable of the Net , Why

Do You Speak to the People in Parables?, The Parable of the

Mustard Seed, The Parable of the Workers in the Vineyard,

The Parable of the Wicked Tenants, The Parable of the Ten

Virgins, The Parable of the Sheep and Goats .

The following chapters were written using the English Standard

Version of the Bible: The Parable of the Talents, The Parable of

the Sower, The Parable of the Wheat and Weeds , The Parable

of the Lost Sheep, The Pearl of Great Price or The Parable of

the Hidden Treasure, The Parable of the Wedding Feast .



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