From: Wisdom 9:13-18
Wisdom essential for discerning God’s will
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Commentary:
9:13-18. These verses conclude the survey of wisdom, which as we saw is some-
times identified with the “holy Spirit” that God sends from on high (v. 17). The last
verse says that thanks to wisdom men are saved (v. 18), for through it they have
learned to understand God’s purposes. Left to himself, man cannot attain wisdom
because his reasoning powers are quite limited and he is often side-tracked (v.
14); moreover, the cares of life get in the way (v. 15); in the last analysis, man is
really quite limited (v. 16). In speaking like this, the writer is not saying that we
cannot discover truth; all he means is that God’s purposes, the Wisdom of God,
cannot be discovered by man on his own. But now that the Word has become
man, we can manage to know the mystery of God: “Because God did not wish
to be known any longer through the image and sign of living wisdom to be found
in created things, as happened in former times, it was his will that Wisdom itself
would become flesh, and that, having been made man, he would suffer death on
the cross; so that in all the days to come, everyone who believed in him could
be saved through their faith in the cross. In former times, the Wisdom of God
stamped his seal on all created things – and the presence of his sign is the rea-
son why we called them ‘created’ – to reveal himself and so make his Father
known. But later, this same Wisdom, who is the Word, was made flesh, as St
John says; and having overcome death and saved the human race, he revealed
himself in a clearer way and, through himself, revealed the Father” (St Athana-
sius, Contra arianos, 2, 81-82).
Verse 15 seems to contain the Platonic idea of the body being the prison of the
soul, but the sacred writer does not think that the soul pre-existed the body: all
he is doing is making the point that the physical part of man blinds him to spiri-
tual things. St Paul will expand on this when he talks about how his members
contend with his “inmost self”: “Wretched man that I am! Who will deliver me
from this body of death?” (Rom 7:24).
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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: Philemon 9-10, 12-17
A Plea on Onesimus’ Behalf
[12] I am sending him back to you, sending my very heart. [13] I would have been
glad to keep him with me, in order that he might serve me on your behalf during
my imprisonment for the gospel; [14] but I preferred to do nothing without your
consent in order that your goodness might not be by compulsion but of your own
free will.
[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.
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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
cooperation (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 short-
comings, 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 wade; 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
Timothy; 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
collections: 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 personal
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 generosi-
ty with a desire for understanding and peace! We would encourage the rightful
independence 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’ run-
ning away — can now be viewed in another light, the sharper light of divine provi-
dence: 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
Magisterium has contributed to a growing realization that all workers have innate
dignity and rights as men and as sons and daughters of God. In an early ency-
clical of modern times Leo XIII called on employers to see that “it is truly shame-
ful 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.
John Paul II teaches that “the term ‘social’ applies to every sin against justice in
interpersonal relationships, committed either by the individual against the commu-
nity 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 po-
litical, 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 ac-
cording 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 en-
sure 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 Pae-
nitentia”, 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 pro-
mising to pay any charge there may be. However, he immediately goes on to re-
mind 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.
l9). 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 circumstan-
ces. But, he goes on to say (it is a suggestion that delicately respects Phile-
mon’s decision) 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 ho-
ping 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.