The parable of the sower is undoubtedly a parable about the Kingdom and about people who enter the Kingdom or try to enter it. It is also about witness and witnesses. Only...
The parable of the sower is undoubtedly a parable about the Kingdom and about people who enter the Kingdom or try to enter it. It is also about witness and witnesses. Only the sowing takes place rather strangely: some falls by the road, some on dry ground, as if the sower works without looking where the seed flies. Yes, at first glance this is strange; but if one thinks about it, it cannot be otherwise. Indeed, does a witness always choose to whom he bears witness? Of course, a true witness is led by God, who indicates to him where, when, to whom, and what to say. But witness often sounds quite broadly: very different people gather to listen to the witness, and no one can be denied the right to hear it. In such a situation some seeds will inevitably fall into soil that is not best suited for them.
Yet the matter is not only, it seems, in the features of witness. The matter is above all in the very nature of the Kingdom, in how it enters our world, transforming it. The breath of the Kingdom touches very different people, and the response to this touch can be extremely varied, from complete ignoring to full acceptance. Some, of course, simply do not notice the breath of the Kingdom, but even those who notice it are not necessarily glad of it. For in a certain sense it is not selective: it often touches many at once, as happened, for example, on the day of Pentecost, when all those gathered in the room sensed it, and then all who were on the street before the house and heard the apostles' preaching. Not everyone who heard the preaching and sensed the breath of the Kingdom then turned, although, judging by the witness of the Book of Acts, there were many such people.
And if the breath of the Kingdom so often touches those who do not expect it, simply because the Kingdom enters our transforming but not yet transformed world, how else is a witness to act? He can only sow the seeds of the Kingdom, as the sower in the Savior's parable sows them. For when the time of harvest comes, the field itself will also be transformed, so that no seeds will be lost.
16
16:1 I commend unto you Phebe - The bearer of this letter.A servant - The Greek word is a deaconness. Of the church in Cenchrea - In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.
16:2 In the Lord - That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.
16:4 Who have for my life, as it were, laid down their own necks - That is, exposed themselves to the utmost danger. But likewise all the churches of the gentiles - Even that at Rome, for preserving so valuable a life.
16:5 Salute the church that is in their house - Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, Romani 16:23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power.Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also. Epenetus - Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this. The firstfruits of Asia - The first convert in the proconsular Asia.
16:7 Who are of note among the apostles - They seem to have been some of the most early converts. Fellowprisoners - For the gospel's sake.
16:9 Our fellowlabourer - Mine and Timothy's, Romani 16:21.
16:11 Those of the family of Aristobulus and Narcissus, who are in the Lord - It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.
16:12 Salute Tryphena and Tryphosa - Probably they were two sisters.
16:13 Salute Rufus - Perhaps the same that is mentioned, Marco 15:21. And his mother and mine - This expression may only denote the tender care which Rufus's mother had taken of him.
16:14 Salute Asyncritus, Phlegon, etc - He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.
16:15 Salute all the saints - Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his.But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.
16:16 Salute one another with an holy kiss - Termed by St.Peter, "the kiss of love," Pietro 1 5:14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.