The readings for the Twenty Third Sunday in Ordinary Time ask us to look at our commitment to discipleship and the process by which we make decisions. Where do we seek wisdom and how committed are we to the values and ideals of Jesus? What has been the cost of discipleship for me? Is there good news for me to be found in that cost? What is required for me to move closer to radical discipleship?

First Reading: Wisdom 9: 13-18b

13 For what man knows God’s counsel, or who can conceive what our LORD intends? 14 For the deliberations of mortals are timid, and unsure are our plans. 15 For the corruptible body burdens the soul and the earthen shelter weighs down the mind that has many concerns. 16 And scarce do we guess the things on earth, and what is within our grasp we find with difficulty; but when things are in heaven, who can search them out? 17 Or who ever knew your counsel, except you had given Wisdom and sent your holy spirit from on high? 18 And thus were the paths of those on earth made straight, and men learned what was your pleasure, and were saved by Wisdom.

NOTES on First Reading:

This reading is taken from Solomon’s prayer for wisdom which makes up all of Chapter 9. In it Solomon seems to equate Wisdom with the Holy Spirit.

* 9:14 “Timid” means uncertain.

* 9:15 This verse does not call matter evil; it merely says that our deliberations and understanding is weak and earthbound because of the body and its concerns.

* 9:17 “Counsel” here and in verse 13 probably refers to what God wishes people to do rather than God’s plan.

Second Reading: Philemon 9-10, 12-17

9 I rather urge you out of love, being as I am, Paul, an old man, and now also a prisoner for Christ Jesus. 10 I urge you on behalf of my child Onesimus, whose father I have become in my imprisonment, 11 who was once useless to you but is now useful to (both) you and me. 12 I am sending him, that is, my own heart, back to you. 13 I should have liked to retain him for myself, so that he might serve me on your behalf in my imprisonment for the gospel, 14 but I did not want to do anything without your consent, so that the good you do might not be forced but voluntary. 15 Perhaps this is why he was away from you for a while, that you might have him back forever, 16 no longer as a slave but more than a slave, a brother, beloved especially to me, but even more so to you, as a man and in the Lord. 17 So if you regard me as a partner, welcome him as you would me.

NOTES on Second Reading:

The letter to Philemon is very short, only one chapter long. It comes with a very interesting context. Onesimus was Philemon’s runaway slave. He met Paul while the Apostle was in prison, probably in Ephesus. Eventually Onesimus was converted and baptized by Paul. Paul wrote the letter for Onesimus to carry back with him when he returned to Philemon. Philemon as owner had the legal right to severely punish Onesimus for running away or even to execute him as a warning to other slaves. Paul reminds Philemon that Onesimus is now his brother in Christ. This relationship precludes any harsh treatment. We have no record of Philemon’s response. We don’t know what he did. In some sense each of us are called to make similar choices. How do we respond to the radical equality that baptism creates when it demolishes the social and economic barriers separating us and forms the bonds linking each of us to Jesus and to each other as brothers and sisters? How do we react when the requirements of the Gospel clash with social and economic conventions in our lives?

* 9 The word, “presbytes”, meaning “old man” appears in all manuscripts. Some prefer to read it as “presbeutes” which means ambassador as in 2 Cor 5:20 and a few insist that “presbytes” itself can have this meaning (2 Macc 11:34). Most consider this meaning unlikely in this context and think that Paul is referring to his status as an elder in ministry and in age.

* 10 This refers to Onesimus’s conversion (See 1 Cor 4:15,17; Gal 4:19). It may also be a play on words referring to the name, Onesimus, which means “Profitable One” or “useful.” Implication is that now, as a Christian, Onesimus will live up to his name.

* 14 Paul does not challenge Philemon’s right to the slave but expresses a desire to have him stay to help him.

* 15-16 The Greek translated “was away from” literally means “was separated from” and is a euphemism for running away. Forever has a double meaning including both greater faithfulness in this life and a new relationship as brothers in Christ that even death can’t break. They are brothers now since they are both God’s children as Christians.

Gospel Reading: Luke 14: 25-33

25 Great crowds were traveling with him, and he turned and addressed them, 26“If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple. 27 Whoever does not carry his own cross and come after me cannot be my disciple. 28 Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion? 29 Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him 30 and say, ‘This one began to build but did not have the resources to finish.’ 31 Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops? 32 But if not, while he is still far away, he will send a delegation to ask for peace terms. 33 In the same way, everyone of you who does not renounce all his possessions cannot be my disciple.”

NOTES on Gospel Reading:

* 14:26-27 The English translation seems somewhat more harsh than the original because English does not normally use such extreme language. The use of extreme terms such as love/hate is part of the manner of expression of the place and time. The point is that total commitment is required of a disciple of Jesus. Too much softening of the language may deprive the statement of its power. The totality and completeness of the commitment is stated starkly. Nothing, not spouse, not children, not even life itself is to be placed ahead of our commitment to Jesus.

* 14:28-32 These two parables focus on the need for proper reflection before making the choice and taking action. Those who wish to follow Jesus must carefully consider the cost of discipleship and then after choosing, they must steadfastly refuse to be deterred by any obstacle or required sacrifice. They must be willing to give up anything and everything to follow Jesus.

* 14:33 This verse is not a command to give up all your possessions. Rather it requires that one must be willing to renounce all for the sake of the Kingdom.

Scripture text: New American Bible with revised New Testament copyright © 1986,1970, Confraternity of Christian Doctrine.
Commentary Sources:
Vince Del Greco
The New Jerome Biblical Commentary (1990) (Eds. Brown, Fitzmyer & Murphy)