Today in the Word Devotional

The people who owned our house before us planted tulips, a perennial flower. They appear every year, no matter how little we do, and bloom on all sides of our house in a variety of colors. Though we spoke a few days ago of all the work involved in gardening, these tulips take no work at all.

The growing seed mentioned in Jesus’ parable in Mark 4 sounds like that. In yet another agricultural image, Jesus described the entire process of farming, from planting to harvesting. The process is inevitable. These pictures would have been very familiar and ordinary to His audience. What was Jesus saying about the kingdom of God (v. 26)? Just as seeds grow to harvest without human agency, so also does the kingdom of God. The farmer “does not know how” the harvest arrives (v. 27). It’s not that the farmer doesn’t matter, but he cannot cause the growth process to occur. Similarly, the growth of God’s kingdom depends on Him; it does not depend on human beings. It will surely happen, no matter what we do or don’t do, not unlike the tulips above.

We can say with confidence that one of the results of this month’s study is understanding that the death-to-life process seen in seeds is a natural object lesson revealing supernatural truths. This transformation is not the result of human knowledge or effort, but of God’s wisdom and power. The gospel “is the power of God that brings salvation to everyone who believes” (Rom. 1:16). The harvest is the consummation of the kingdom. This parable, unique to Mark, shows again that the kingdom won’t come all at once. As we know, the harvest is a time of judgment as well (Joel 3:13). Some sorting will need to be done when that day comes (see Day 29)!

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As I accumulate birthdays, I’m becoming increasingly convinced of the second law of thermodynamics, that is, of entropy, the tendency of things to decay. I am speaking, of course, of the aches and pains of aging. The knee that throbs. The arthritis in that shoulder. Even the sudden need for reading glasses.

If you share my experience, take heart. Believers in Christ will one day receive a new, redeemed, spiritual body suitable for spending eternity with Him. Again, God takes the principle of you reap what you sow and turns it into something better. Unimaginably better. We sow a body that was destined to decay and die, and in exchange we reap a glorified body that will last forever! What will our future glorified bodies be like? Different (vv. 35–41). Our current bodies are merely seeds. Seeds die and are transformed. Just as different seeds become various plants, so also will there be different, glorified bodies, from people to animals to astronomical objects.

Paul then answered the question of what our future glorified bodies will be like (vv. 42–44). He did so mainly through contrast. Whereas our physical bodies now are earthly, perishable, dishonorable, weak, and natural, our resurrection bodies will be heavenly, imperishable, glorified, powerful, and spiritual. “Dishonor” refers to sin and fallenness, and “glory” to our redemption. “Weakness” refers to the effects of sin, namely, that we’re subject to death; “power” indicates that we’re free from that and will live forever. This transformation is done completely by God’s grace and strength.

God breathed life into Adam, made of the dust of the ground (v. 45). So also will He breathe life into our resurrection bodies, giving them eternal life through Christ’s redemption.

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Nineteenth-century preacher Charles Spurgeon once spoke of the importance of surrendering “one’s whole being to the great work of seeking to honour him [Christ]. Oh! I have striven for that: would to God I might attain unto it! I have now concentrated all my prayers into one, and that one prayer is this, that I may die to self, and live wholly to him.”

This “one prayer” is inspired in large part by Jesus’ words in John 12. In the physical realm, a seed must die in order to produce life and come full circle to then produce many seeds (v. 24). The same is true spiritually (v. 25). It’s a paradox: to love life in this world is to “lose” or “destroy” it and gain nothing, but to “hate” life in this world is to “keep” or “guard” it and gain eternal life. Jesus uses the strong word “hate” as a hyperbole highlighting the contrast. Not only should we not place our values in the temporal standards of this world, we shouldn’t try a “hybrid approach” either. We must be “all in” on living for Christ (see Luke 14:26).

Jesus led the way. The context is that the time had come for Him to be glorified, that is, for Him to go to the cross to die (v. 23). He would be the original Seed, and in giving Himself, He would win eternal life for all who believe. “Whoever serves me must follow me,” He said, meaning that we, too, must have the same mindset (v. 26). In comparison with following Christ, we must “hate” our lives in this world and die to self (Matt. 16:24–25; Gal. 2:20).

This does not mean we’re to throw our lives away or seek out persecution or not enjoy His blessings. Rather, we’re to spend our lives wholly and completely on the right things—to make our life choices with eternity in view.

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Jesus taught in the Sermon on the Mount that storing up “treasures on earth” is useless. In this world, our treasures can be stolen or destroyed. Rather we should store up “treasures in heaven,” beyond the reach of the risks of a fallen world. “For where your treasure is, there your heart will be also” (Matt. 6:19–21).

The virtue of generosity shows that our hearts are not attached to the things of this world. In his second letter to the Corinthians, Paul reveals another twist on the principle of you reap what you sow, as applied to giving and generosity (vv. 6–7). We should give not with reluctance or under compulsion, but willingly and even cheerfully. If we sow generously, we’ll reap generously. Why? Because “God loves a cheerful giver.”

How? Because God (vv. 8–9). One might think that giving generously would empty the bank account. But God’s economy is different and He’s “able to bless you abundantly.” This is not a prosperity gospel, for all that’s said here is that we’ll have what we need. The blessing is spiritual—to “abound in every good work.” Paul then quoted from Psalm 112, which includes generosity in its portrait of righteous people. Why do they scatter gifts to the poor? Because they’re trusting in God, not their money.

Furthermore, for generous givers God “will enlarge the harvest of your righteousness” (vv. 10–11). He doesn’t ignore material things. After all, He supplies seeds and bread. But the focus is on the spiritual: “You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.” “Through us” makes it clear that Paul was specifically grateful for their missionary support for him and his team (cf. Phil. 4:10–13).

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If you’ve ever gardened, you know how much work it is! The soil must be prepared, seeds planted, the ground watered and weeded. Small fences guard against rabbits, squirrels, and other foragers. Moles might threaten, or frost, or hail, or drought, or various insects. After all that work, you hope your harvest will yield tomatoes, beans, zucchini, or other produce.

Paul used a farming or gardening metaphor in 1 Corinthians 3 to describe the work of the gospel. The Corinthian believers had been quarreling about different leaders, including Paul and Apollos (vv. 1–4). To do so, scolded Paul, was worldly and immature. Were they “mere infants in Christ”? Such behavior wasn’t suitable for followers of Jesus. The leaders over whom they were fighting were servants of God (vv. 5–8). God is in charge. He assigns tasks to whomever He wants—some to plant, some to water, and some to harvest. It didn’t matter which task Paul or Apollos had been assigned, because God is the only One who can make anything happen, and all the glory belongs to Him. It’s like fighting over spoons when it’s the ice cream that really matters!

Paul had planted or started the church in Corinth. Apollos had watered or developed the work. But God had made it grow. Paul and Apollos were nothing in and of themselves—certainly not worth quarreling over. Furthermore, they were united in purpose, God’s purpose. They would be rewarded for their labors, so it did matter at that level, but they would be rewarded by God. The church does not belong to any one leader but to Christ (Col. 1:18). Paul wrote: “We are co-workers in God’s service; you are God’s field, God’s building” (v. 9). In other words, it’s all about God!

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Israel is often pictured as an unfruitful vine in Scripture. For example, one passage speaks of God transplanting a vine from Egypt to Canaan and caring for it. But the vineyard now stands in ruins because the people had abandoned the Lord (Ps. 80:8–16). We also saw in Jesus’ parable on Day 17 how the rebellious tenants of the vineyard had rejected both the owner (God) and His Son.

This background adds extra impact to Jesus calling Himself the “true vine” in John 15. In this extended metaphor, Jesus is named as the source of life and fruitfulness. The Father is the gardener who cultivates and trims the branches (v. 2). The Greek word translated “prunes” here literally means “cleans,” explaining the wordplay that follows in verse 3.

We are the branches who must “remain” or “abide” in the Vine in order to bear fruit (vv. 4–5). This verb can also be translated as “dwell” or “reside.” In other words, Christ should be our Home (see Ps. 15).

(Yes, another metaphor!) Branches that bear fruit are pruned or cut back in order to be made more fruitful. Branches that do not bear fruit are cut off. Once they’ve withered, they’re thrown into the fire (v. 6).

Abiding in the Vine also leads to answered prayer (v. 7; cf. John 14:13–14). How? A heart aligned with God’s is guaranteed to ask only what God wants. Answered prayer, fruitfulness, genuine discipleship, love, obedience, and God’s glory are inextricably intertwined (vv. 8–10). This isn’t about human striving. To obey is to abide in God’s love, which is to abide in Christ. To sow one is to reap the others. This agricultural metaphor is therefore a powerful key to following Christ and the spiritual walk!

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The giant hogweed is an impressive but dangerous plant. It can grow up to fourteen feet tall and resembles parsley or Queen Anne’s lace, with white flowers. So what’s the problem? Its sap is toxic and can cause grievous skin irritation, even blistering, which can lead to permanent scars. If the sap comes into contact with the eyes, blindness can result. Though found in the United States, this plant is thankfully not common.

In Matthew 7, Jesus taught that a tree is known by its fruit. His point is both simple and profound. Good trees bear good fruit. Bad trees bear bad fruit. It’s impossible for it to be any other way (vv. 16–18). We like to say, “Only God knows the heart,” which is true. And we don’t want to commit the sin of being judgmental (Matt. 7:1–2). But there’s also some avoidance or “niceness” in saying this. Biblically, we’re empowered by these verses to speak out against bad fruit. Specifically, we should be watching out for false prophets, who might appear to be sheep but are actually wolves (v. 15). If we don’t do so, we’re allowing ourselves to be deceived.

It’s also important to remember not to evaluate “fruit” by cultural standards. To Americans, for example, abundant fruit might mean numbers and achievements. But God defines “fruit” differently and so should we. Galatians 5:16–26 contrasts the fruit of the flesh with the fruit of the Spirit. These two lists represent two ways of life. In action, we can easily tell the difference between them. Part of the biblical meaning of “fruit,” then, is character and maturity through the presence and work of the Holy Spirit. For such a simple lesson, there is much at stake! Bad trees—literally, “rotten” or “diseased” trees—are “cut down and thrown into the fire” of hell (v. 19; see also Heb. 6:7–8).

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A simile is a comparison using “like” or “as.” We use similes all the time. For example, “It fits like a glove” or “I’m feeling like a fish out of water.” Similes are often found in the book of Proverbs; for example: “Those who trust in their riches will fall, but the righteous will thrive like a green leaf” (Prov. 11:28).

Jesus also used similes in His teaching, including: “The kingdom of heaven is like a mustard seed” (v. 31). What did He mean by this comparison? This statement is followed by a single sentence of explanation: “Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches” (v. 32). There is a very small start but a very big finish here. “Tree” is a bit of an exaggeration, but the mustard plant can grow to more than ten feet tall. This is unexpected, even surprising. Birds nesting in the branches paint an image of safety and security.

In the same way, the kingdom of God might appear small at first, like a mustard seed, but it will grow to be impressively large. God has designed all seeds to do something like this, so we know the principle even if we’ve never seen a mustard seed. Jesus’ listeners weren’t looking for a “mustard seed Messiah” but rather the final “tree.” Even so, since Christ’s first coming, the kingdom has been ripening across history, though we can’t necessarily see the big picture. When He returns, the process will be complete, and we’ll be able to see it. Since the kingdom is God’s, its ultimate triumph is assured. Though it began as an apparently insignificant movement in first-century Judaism, it will one day be a worldwide kingdom ruled by Christ.

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The “State of the Great Commission” report released by the Lausanne Movement in 2024 revealed two surprising facts: First, although 40 percent of the world has not yet been evangelized, the vast majority of missionaries (97 percent) are reaching those who have already had a chance to encounter the gospel. Second, while more than 80 percent of Christians lived in the West (Europe and North America) in 1900, today about 75 percent live in the Global South (Africa, Asia, Latin America, and Oceania).

“The fields are ripe for harvest” is a well-known missions slogan drawn from today’s passage. It takes place at the end of Jesus’ encounter with the woman at the well. The disciples were returning from their errand to town to get food. On their way, they must have passed the woman as she headed back to town to tell others that she’d met the Messiah (vv. 27–30). They offered Jesus food but He cryptically responded, “I have food to eat that you know nothing about” (vv. 31–34). Then He explained that by “food,” He meant doing the will of His Father. As usual, the disciples were a bit lost.

Attempting to enlighten them, Jesus urged them to open their eyes “and look at the fields! They are ripe for harvest” (vv. 35–38). We’re not sure of the exact timeline, but Jesus may have been gesturing toward the town. If the disciples looked in that direction, they may have seen the townspeople headed their way in response to the woman’s testimony. In God’s plan, sowers and reapers each have their part to do. They can be glad together. Clearly, the Spirit had been at work in this place prior to their arrival. When the Samaritans arrived, perhaps all the disciples worked together to tell them about the Messiah. However it happened, many from that town believed (vv. 39–41).

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When Jesus told the parable of the vineyard in Matthew 21, His hearers were no doubt reminded of Naboth’s vineyard in 1 Kings 21. Evil King Ahab coveted the abundant vineyard and offered to buy it, but Naboth refused. His queen, Jezebel, then lied to have Naboth murdered, so Ahab could seize the property. The prophet Elijah condemned their unjust actions.

In Jesus’ story, a man planted a vineyard (vv. 33–39). The references to a winepress and a watchtower show that he had prepared it carefully before renting it out to tenants for a share of the harvest. When the time came, however, instead of paying the rent they murdered the owner’s three messengers and finally his son. No doubt audience outrage was growing as the story unfolded. Jesus the Master Teacher asked them to predict what would happen next (vv. 40–41). They naturally answered that the owner would deal out justice to those wicked tenants and find more honest ones.

Jesus then provocatively interpreted the story as symbolizing God, Israel, and Himself (vv. 42–46). The owner of the vineyard is God. The original tenants are the “chief priests and the Pharisees.” The messengers were the prophets. Jesus Himself is the owner’s Son, the rejected Cornerstone, the Messiah. The religious leaders knew that Jesus’ story condemned them and from that point on they wanted to arrest Him. Though this was an opportunity to repent, they missed it completely and instead acted exactly as the story described.

The next chapter in God’s kingdom plan would include both Jews and Gentiles (see Rom. 11:17–24), a plan the Jews hadn’t expected. Those who reject the Cornerstone will see the kingdom taken away from them and given to those who will “produce its fruit” (see Matt. 21:43). May we be among those who produce fruit for the kingdom!

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