From: Philemon 7-20
Thanksgiving (Continuation)
A Plea on Onesimus’ Behalf
[15] Perhaps this is why he was parted from you for a while, that you might have
him back for ever, [16] no longer as a slave but more than a slave, as a beloved
brother, especially to me but how much more to you, both in the flesh and in the
Lord. [17] So if you consider me your partner, receive him as you would receive
me. [18] If he has wronged you at all, or owes you anything, charge that to my
account. [19] I, Paul, write this with my own hand, I will repay it — to say nothing
of your owing me even your own self. [20] Yes, brother, I want some benefit from
you in the Lord. Refresh my heart in Christ.
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Commentary:
8-12. At this point St Paul gives his main reason for writing — to intercede for One-
simus. Typically, he appeals to Philemon’s charity, rather than demanding his co-
operation (cf. 2 Cor 1:23), and to support this appeal he refers to his (Paul’s) being
“an old man” and a “prisoner” for love of Jesus Christ (v. 9).
The Apostle’s generosity of spirit is plain to see: in spite of being imprisoned he
is self-forgetful and he uses every opportunity that presents itself to win converts —
as was the case with Onesimus; and now he intercedes on his behalf. If once he
was “useless” to his master, Onesimus can now be very “useful”; there is here a
play on words, because the name Onesimus means “useful”: it is as if he were
saying that maybe Onesimus did not formerly live up to his name, but now he
does; he has been very useful to Paul and now that he is going back he will also
be useful to Philemon, who should receive him as if he were the Apostle himself
(v. 12).
We should never have fixed ideas about people; despite mistakes and shortco-
mings, everyone can improve and, with God’s grace, undergo a true change of
heart.
The New Testament writings clearly show that the first Christians’ apostolate ex-
tended to all sectors of society with the result that Christians were to be found
everywhere. St John Chrysostom points this out as follows: “Aquila worked at a
manual trade; the lady who sold purple ran a workshop, another [Christian] was
in charge of a gaol; another a centurion, like Cornelius; another was sick, like Ti-
mothy; another, Onesimus, was a slave and a fugitive; yet none of them found
any of this an obstacle, and all shone for their holiness — men and women,
young and old, slaves and free, soldiers and civilians” (”Hom. on St Matthew”,
43).
13-14. This is another example of the Apostle’s typical refinement. Although his
first idea was to keep Onesimus with him to help him during his imprisonment,
he prefers that he who has the force of law on his side (Roman law, in this in-
stance) should freely decide what action to take (cf. his approach to making col-
lections: 2 Cor 9:7).
In line with the teaching of Christ and his Apostles, the Second Vatican Council
“urges everyone, especially those responsible for educating others, to try to form
men and women with a respect for the moral order and who will obey lawful au-
thority and be lovers of true freedom — men, and women, who direct their activi-
ties with a sense of responsibility, and strive for what is true and just in willing
cooperation with others” (”Dignitatis Humanae”, 8).
St Paul’s refinement was not inspired only by reasons of friendship nor was it a
mere tactic: he wants people — in this case, Philemon — to come to free perso-
nal decisions, for freedom is a great gift which God has given to every person. “If
only we lived like this, if only we knew how to imbue our behavior with generosity,
with a desire for understanding and peace! We would encourage the rightful inde-
pendence of all. Everyone would take a responsible approach to the tasks that
correspond to him in temporal matters” (St. J. Escriva, “Christ Is Passing By”,
124).
15-16. At this point Paul’s thinking becomes exceptionally theological and inci-
sive. What at first sight could have been seen as something bad — Onesimus’
running away — can now be viewed in another light, the sharper light of divine pro-
vidence: God can draw good out of evil, for “in everything, God works for good with
those who love him” (Rom 8:28); he has allowed this incident to happen so as to
give Onesimus the chance to discover the Christian faith.
Therefore, Philemon should now recognize him as a brother, for faith in Jesus
Christ makes us all children of the same Father (cf. Gal 3:27-28; Eph 6:9). “Look
at Paul writing on behalf of Onesimus, a runaway slave; he is not ashamed to call
him his child, his very heart, his brother, his partner. What can I say?”, St John
Chrysostom asks; “Jesus Christ lowered himself to the point of making our slaves
his brothers. If they are brothers of Jesus Christ, then they are also our brothers”
(”Hom. on Philem”, 2, ad loc.).
Due to this teaching slavery gradually died out. The teaching of the Church’s Ma-
gisterium has contributed to a growing realization that all workers have innate dig-
nity and rights as men and as sons and daughters of God. In an early encyclical
of modern times Leo XIII called on employers to see that “it is truly shameful and
inhuman to misuse men as though they were mere things designed just to be
used in the pursuit of gain”, and reminded them of their duties never “to look upon
workers as their bondsmen but to respect in every man his dignity and worth as a
man and a Christian” (”Rerum Novarum”, 16).
Christianity, then, elevates and gives a new dignity to interpersonal relationships,
thereby helping produce changes and improvements in social structures. Every
Christian insofar as he can should contribute to bringing these changes about,
but the methods used to do so must always be moral. Neglect to play one’s
part in social reform could even constitute a grave sin, a “social” sin against the
virtue of justice.
Bl. John Paul II teaches that “the term ‘social’ applies to every sin against justice
in interpersonal relationships, committed either by the individual against the com-
munity or by the community against the individual. Also ‘social’ is every sin against
the rights of the human person, beginning with the right to life and including the
life of the unborn, or against a person’s physical integrity. Likewise ‘social’ is eve-
ry sin against others’ freedom, especially against the supreme freedom to believe
in God and adore him; ‘social’ is every sin against the dignity and honor of one’s
neighbor. Also ‘social’ is every sin against the common good and its exigencies in
relation to the whole broad spectrum of the rights and duties of citizens. The term
‘social’ can be applied to sins of commission or omission on the part of political,
economic or trade union leaders, who though in a position to do so do not work
diligently and wisely for the improvement and transformation of society according
to the requirements and potential of the given historic moment; as also on the part
of workers who through absenteeism or non-cooperation fail to ensure that their
industries can continue to advance the well-being of the workers themselves, of
their families, and of the whole of society” (”Reconciliatio Et Paenitentia”, 16).
17-21. Paul identifies himself with Onesimus because they share the same faith
— and Paul is an extremely generous person. Here we can clearly see his great
charity which leads him to love everyone much more than is his strict duly. “Be
convinced that justice alone is never enough to solve the great problems of man-
kind. When justice alone is done, do not be surprised if people are hurt: the dig-
nity of man, who is a son of God, requires much more. Charity must penetrate
and accompany justice because it sweetens and deifies everything: ‘God is love’
(1 Jn 4:16). Our motive in everything we do should be the Love of God, which
makes it easier for us to love our neighbor and which purifies all earthly love and
raises it on to a higher level” (St. J. Escriva, “Friends of God”, 172). It is not sur-
prising, then, that the Apostle should ask Philemon to charge it to his account
if Onesimus has wronged him or owes him anything (v. 18). And as if to confirm
this commitment with affection and good humor he as it were signs a docket
promising to pay any charge there may be. However, he immediately goes on to
remind Philemon that if they worked out their accounts Philemon would be found
to be in debt to Paul, because it was due to Paul that he became a Christian (v.
19). On this account Paul feels that he can ask him to forgive Onesimus: that
sign of love and affection would really do Paul good in his present circumstances.
But, he goes on to say (it is a suggestion that delicately respects Philemon’s de-
cision) that he hopes Philemon’s obedience will lead him to do “even more” (v.
21). As suggested in the Introduction to this letter he is probably hoping that he
will set Onesimus free. In the eyes of the law Onesimus is still a slave; but as a
Christian he is already a free man.
St Paul does not directly ask for Onesimus’ freedom, although he does hint at it,
encouraging his old master to set him free but leaving it up to him to decide (and
thereby merit). He reminds Philemon how generous he, Paul, was towards him
(vv. 18-19), in the hope that Philemon will reciprocate. “This is a repetition of the
same testimony he expressed earlier in his letter”, St John Chrysostom points
out; “’knowing that you will do even more than I say’: it is impossible to imagine
anything more persuasive, any more convincing argument than this tender regard
of his generosity which St Paul expresses; Philemon cannot but agree to his de-
mand” (”Hom. on Philem, ad loc.”).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 17:20-25
The Coming of the Kingdom of God
The Day of the Son of Man
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Commentary:
20-21. Like many Jews of their time, the Pharisees imagined the establishment
of the Kingdom of God in terms of external, political authority; whereas Jesus tea-
ches that it is something eminently spiritual, supernatural, which has been happe-
ning since Jesus’ coming, although its climax will be after His Second Coming or
Parousia at the end of the world; its effect is to be seen, above all, in men’s
hearts, although it is also something visible and external, just as the Church has
a visible dimension.
The presence of the Kingdom of God in each soul is something one perceives
through the affections and inspirations communicated by the Holy Spirit. St.
Therese of Lisieux says this about her own experience: “The Doctor of doctors
teaches us without the sound of words. I have never heard Him speak, and yet
I know He is within my soul. Every moment He is guiding and inspiring me, and,
just at the moment I need them, ‘lights’ till then unseen are granted me. Most of-
ten it is not at prayer that they come but while I go about my daily duties” (”The
Story of a Soul”, Chapter 8).
22. After the Apostles receive the Holy Spirit on the day of Pentecost they will
devote their whole lives to preaching boldly the message of Jesus Christ, and
winning all people over to the Lord. This will lead them to experience many
severe contradictions; they will suffer so much that they will yearn to see even
“one of the days of the Son of Man”, that is, one of the days of the victory of Je-
sus Christ. But this day will not arrive until the Lord’s Second Coming.
23-36. These words of our Lord are a prophecy about the last coming of the Son
of Man. We should remember that prophecy often involves events on different le-
vels, many symbols, a terminology of its own; the “chiaroscuro” which they cre-
ate gives us insight into future events, but the concrete details only become clear
when the events actually occur. Our Lord’s last coming will be something sudden
and unexpected; it will catch many people unprepared. Jesus illustrates this by
giving examples from sacred history: as in the time of Noah (cf. Genesis 6:9-19:
7) and that of Lot (cf. Genesis 18:16-19:27) divine judgment will be visited on
men without warning.
However, it is useful to recall here that everyone will find himself before the divine
Judge immediately when he dies, at the Particular Judgment. Thus Jesus’ tea-
ching has also a present urgency about it: here and now a disciple should scru-
tinize his own conduct, for the Lord can call him when he least expects.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.