Luke 8:1-15

    Luke mentions the Twelve disciples here, who followed Jesus from town to town. At times there were clearly a number of others , but here the others mentioned are a group of women who had been healed of various problems. Some of these may have been physical illnesses, but Mary of Magdala’s healing consisted of the driving out of seven devils or demons. Mental illness was not understood at the time, or as well today as we would like, particularly as regarding treatment. The fact that the number is described as seven indicates that Mary of Magdala’s condition was severe.
     Among the group of women that are also mentioned by name are Susanna and Joanna, the wife of Chuza the steward of Herod. Joanna’s mention shows that there were followers of Jesus even within the household of Herod, although this clearly did not result in any kindness toward Jesus once he was arrested.
     The women who followed are specifically mentioned as financially supporting the traveling ministry, indicating that they were women with means and who had some autonomy over their money and actions.
     If asked, many people would say that Mary of Magdala or Mary Magdalene was a former prostitute. The rock musical Jesus Christ Superstar presented her in that way and the term “Magdalene” generally refers to prostitutes in many people’s reference. Scholars, however, have questioned the identification of Mary with the profession of prostitution. The scriptures don’t specifically say she was a prostitute and the fact that she traveled with respectable women, including the wife of a high government official, would seem to contradict attributing that profession to her. That is not completely convincing, since the disciples of Jesus also included such a non-respectable individual as a tax collector for the Romans. Association with Jesus would have taught a new attitude toward others. Scholars who question Mary’s profession point out that Magdala, her town of origin, had an unsavory reputation and her memory could have been tainted by association.
      The non-biblical gospel of Mary is attributed to Mary Magdalene and supposedly contains truths particularly conveyed to her from Jesus. Later Luke specifically mentions Mary as watching the crucifixion from a distance and also going to the tomb. While he gives fewer details than many of us today might appreciate having, his portrait still indicates a woman who had been healed of psychological distress, who faithfully followed Jesus, gave generously, remained faithful and courageous when things got hard, and who intended to attend to the difficult task of preparing Jesus’ body for its long sleep in the tomb. She had the joy of being among the first to learn of his resurrection, but the story she and the other women told was dismissed at first by the other disciples, to whom it appeared as nonsense.
     After the mention of the traveling ministry, Luke went on to tell of those who came to listen and the teaching of Jesus in parables. The story of the sower (Luke 8:4-15) was misunderstood by many, including the disciples. It appears simple. A sower goes out to sow. In those days, the seed was sown before the soil was plowed so the sower did not know how fruitful the land would be were the seed first fell. Seed might fall on a path hardened by the feet of those who had passed over it. Thus the seed could be easily eaten by birds. The seed might fall on a thin layer of soil over rock. Warmed more easily by the sun, this seed might show rapid growth, but its roots could not go deep and sustain it. Some seed might fall among weeds or thistles that would choke it out. But some seed fell on good soil where the yield would be bountiful. At th conclusion of the story, Jesus said let those with ears hear. Evidently the disciples were among those without ears, though Jesus said they were given the privilege of understanding. He related the seed to the word of God. It comes to those whose attention is gobbled up by evil. It falls among those attention is taken up by wealth or other worldly priorities. It may fall upon those who have a sudden rapid excitement, but whose interest fades in the time of testing. But it will fall amongst those also who will produce in a great harvest.
     Scholars will say that a parable is intended to convey a single point, which might indicate that this is simply a parable of hope for those disciples of Jesus who help share the word. That while there may be times of discouragement, in the end there will be a harvest.
      For those of us who still like to pick apart the pieces, it may be troubling to think of those for whom life has been difficult and therefore the word finds a difficult time taking root and being successful. Taken in context of the whole gospel, Jesus spoke of how it was the sick who needed the physician. We might note the hardness of Paul, but God kept working on him, and other stories throughout history of those who did not provide good nutritious soil for the growing of God’s word, but who eventually had it take root. Jesus himself, as Luke reports, would forgive his executioners, who had no interest in being forgiven. So it would seem that the parable is not an excuse to shrug and dismiss anyone who is not apparently receptive to the message of faith.

Is it possible that all kinds of soil are found in us? What parts of our lives might be trodden on and hardened? What parts shallow? What parts challenged by less worthy priorities? Where does the word of God find good soil and produce for ourselves and for others?