(Image courtesy of http://www.spurgeon.org/images/)In case you were wondering if the “sinful woman” who anointed Jesus’ feet in the previous chapter was Mary Magdalene, let me disabuse you of that idea. There is absolutely no evidence that Mary Magdalene, out of whom—according to Luke 8:2—Jesus had cast seven demons, was either a prostitute, or the woman who anointed his feet in Simon’s house, or that she eventually became Jesus’ wife or girl friend! Forget the many sensational books you see in Borders and Barnes and Noble! People should stop foisting their own imaginative creations on the ancient texts. The note about the seven demons is the only hint we have from a reliable ancient source as to what Mary’s pre-history might have been. And so far as her relationship to Jesus is concerned, it was no more—but also no less—intimate than that with his other disciples. What these women did in providing the “logistics” of the travels of Jesus and the Twelve (v. 3 “provided … out of their means”) was a great contribution, for which they deserve the “honorable mentions” given here by Luke. It is interesting that according to Luke these women supporters were not just housewives with time on their hands, wanting to do some good as volunteers. Nor were they condescending career women, doing community service. Rather they were women whom Jesus had either freed from demon possession or healed from serious diseases (v. 2, notice the plural “women”). As such, they give us a model for Christian service: true service to Christ flows out of the grateful hearts of individuals whom Jesus has forgiven their sins and healed of their former lifestyles.
The above paragraph (vv. 1-3) begins to describe circumstances typical of Jesus’ travels. As he moved from place to place, these women would be with him, helping in any way needed. The travels also provide both the setting and the motivation for the parable of the soils that Jesus told (Luke 8:4-15)—perhaps on more than one occasion. It was the sight of the different groups of people emerging from each of the towns he visited, with their different backgrounds, different appearances, and perhaps even different motivations, that elicited from Jesus this reflection on the different results that will be seen in their lives after their encounter with him and hearing his words. Would there be any great difference or not?
You might think that the “sower” (so the word means literally; the NIV paraphrases it as “farmer”, which is fine too) represents Jesus as he travels. Perhaps in one sense he does. But when Jesus explains the parable later, he simply says “the seed is the Word of God” (v. 11) and makes no special comment on the identity of the sower. In a sense, the sower’s identity is unimportant. The important part is the message and its reception.
In Jesus’ parable the farmer’s land consisted of four different kinds of soil: (1) trampled hard along paths, (2) rocky and therefore shallow, (3) thorny, and (4) “good”. If he knows the qualities of each, the farmer still does not neglect to scatter seed on each. He does not use all his seed just on the “good” soil. So also, Jesus does not refuse to share his message with the cynical and unbelieving, although in this very passage he confides to the true disciples that there is a built-in “filter” provided by the parable format, allowing those with sincere and perceptive hearts to understand, while those without such will fail to grasp the meaning. Again and again in the gospels we see just this very thing happening. Even at Jesus’ trial before the Sanhedrin, false witnesses accused him of plotting to destroy the Jerusalem temple, because they failed to understand a cryptic remark he had made about his own death and resurrection.
I suppose it was a dangerous business, allowing your enemies to misconstrue your words and using them to bring you to trial. But Jesus was willing to take that risk in order to fish in those waters for the rare critic whose open heart might lead him to believe. Neither should you or I “play it safe”, when it comes to sharing the message of God’s love in Jesus with our office mates and coffeehouse friends who do not presently believe. A little bit of mockery is a small price to pay for perhaps helping a friend to find the peace of forgiveness and the warmth of the knowledge that God loves him.
Now let’s look at the kinds of things that prevent the word of God from bearing fruit. The first was ground by the paths trampled hard. The seed could not sink in, and so it was prey to the birds who landed on the paths and ate it all before it could germinate. The Devil cannot take the Word of God out of our hearts, if we allow it to sink in. When I hear a good sermon or Bible lesson and think about actions I should take as a result, that means the seed has sunk in. No devil can remove it: it is too late. But if I hear the words and either blow them away with criticism, or say “That was a nice sermon; now where shall we go to eat after church?” Not much if anything has sunk in. No plans have been made, no resolutions, no life changes. That “seed” is now fair game for the birds.
The second type is shallow, rocky soil. The smaller rocks help aerate the soil, and since the soil is also shallow, so that the root doesn’t need to go down far, the first growth is rapid and spectacular. But when the hot sun hits such ground and dries the little moisture in the aerated shallow ground, goodbye plants! Jesus says this represents those who accept the message without thinking about all the ramifications, including that there may be a cost to believing it. Their initial response is so joyous and boisterous, that we don’t realize that the very exuberance may be a clue that the choice was too quick to be a solid one. We rejoice with them. But then the times of testing come. Former friends mock the new faith. The new lifestyle cuts off previous sources of fun and perhaps income. In some cases, family members disassociate themselves. Violent conflicts arise with parents who oppose career choices based on the new faith. A considered and sober choice to believe will be prepared for such eventualities, and will look prayerfully to God for strength to persevere. But a quick and superficial “decision” will not.
The third type is soil filled with thorns and weeds that choke out competitors. The wheat or barley sown by the farmer doesn’t stand a chance there either. This represents a new believer who does not see the necessity of weeding his life of practices that directly sap his spirituality. They may not be sensationally “bad” things either. But they compete with necessary spiritual nourishment: regular fellowship with other believers, either in church or in a Bible study group; regular private Bible study and prayer; regular service projects such as community service involvement or helping out in youth groups or Sunday School or choir. All these things take time and money. They are part of the necessary activity of a healthy Christian. But other attractive activities can compete and crowd these things out. If you let that happen, your life in Christ will wither and die. No fruit at all!
Fortunately, Jesus does not leave us depressed, but gives a fourth kind of soil. It is simply called “good”. That doesn’t mean that some of the other soils didn’t have the same mix of nitrates and other elements that the “good” soil has. But the last type does not have the other harmful qualities. It is “good” because it is not trampled hard, not rocky and shallow, not filled with thorns that compete. Such soil will produce much grain—Jesus says one-hundredfold. That’s a lot of wheat!
Have you examined your harvests recently? Is any fruit coming out of your life? Have you found reading the Word of God uninteresting? Do you find yourself spending less time in fellowship and mutual encouragement in spiritual things with other believers? Are you focusing more on your own entertainment than on specific service projects to people in need? If so, watch out! You may be one of the first three soil types. God may be trying to sow his Word in your life, but you are preventing it from doing its work, because you refuse to make your own soil “good”.
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