A Call to Philemon and to Us

 

The Second Reading for the 13th Sunday after Pentecost in the Year of Luke is unusual in that it is an entire epistle, nearly.  The reference is Philemon 1-21.  Only the last four verses of the book are omitted from the reading.  The letter is personal in nature, between Paul and Philemon, apparently the host of a house church in Colossae. As such, one strategy for preaching would be to simply follow the argument as laid out, as Paul urges Philemon to do a radical thing - consider the former slave, Onesimus, a brother in Christ.  Another strategy might be to consider God's call to us all to live a lively faith.

(The following questions are not meant to be exhaustive but serve only to lift up the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions available to exegetes.  For more on this method and on Law and Gospel preaching in general, see my brief guide Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This entire letter is clearly a plea to live in love in a radical way.  As such, it is a classic call to obedience.  Notice that Paul is praying that Philemon's faith might become "effective". (v.6).  This word - energys - can also be translated "active", or perhaps "energized."  Also, notice that Paul wants this activity to be "voluntary and not something forced." (vs.14)  Finally, Paul is taking on a Christlike role here, offering to assume the wrongs or debts that might be associated with Onesimus, in order that Onesimus might be given a new identity.

2.  How is the Word not functioning in the text?  As noted above, there are hints here of Paul taking a Christlike role, but overall there is little word of Gospel here.  There is also no word of Law, whereby we are called to repentance.  Philemon is not being accused of anything, even though Paul does remind him that he owes him his "own self." (vs.19)

3.  With whom are you identifying in the text?  Much in line with Jesus' words to his disciples in Luke 14:25-33, we are being addressed directly in this text.  We are Philemon.  We are the ones being called to radical discipleship, radical welcome and love.

4.  What Law/Gospel couplet is suggested by this text?  Since the Word is not functioning here as either Law or Gospel, we will need to invent some couplets based on the vocabulary present in the text. Some suggestions;  enslaved/free; indebted/forgiven; living as a slave/living as a member of the family.

5.  Exegetical work:  It is striking how long it takes Paul to makes his 'ask' in this brief letter.  He spends the first two thirds of the letter laying the groundwork for what he is about to ask.  He praises Philemon, he notes his own aging condition, and he tells of how much has changed since Philemon last saw Onesimus.  Only in verse 16, and more directly in verse 17, does Paul finally make his request.  Fourth century bishop, John Chrysostom, noted this in his homilies:  "Be careful to observe how much groundwork is necessary before Paul honorably brought Onesimus before his master. Observe how wisely he has done this.  See for how much he makes Philemon answerable and how much he honors Onesimus." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 314).  Origen, second century exegete, also notes Paul's strategy, and sees in it, God's dealings with us:  "God does not tyrannize but rules, and when he rules, he does not coerce but encourages and he wishes that those under him yield themselves willingly to his direction so that the good of someone may not be according to compulsion but according to his free will." (Ibid.).  Luther, in his commentary on this letter, also has much to say about how these words of Paul echo God's words to us:  "In Christian matters nothing should be done by compulsion, but there should be free will.... God is not pleased with compulsory acts of service.  Children have to be trained to serve under compulsion, but of adults a voluntary spirit is required.  [Paul] was not afraid that this would happen to Philemon, but that this would be set up as a rule among Christians; [he was concerned] that no one should do anything by compulsion." (LW, vol. 29, p. 102).

6.  Consider the insights of the pioneers of the New Homiletic? Charles Rice was keen to remind preachers that they must help listeners recognize their shared story in a text.  It might be important to consider the ways listeners are being called to discipleship, even in ways far beyond what is being asked of Philemon here.

Blessings on your proclamation!

Proverbial Wisdom

It is not often that the Lectionary assigns a reading from Proverbs, but that is exactly the case on this 12th Sunday after Pentecost in the Year of Luke. The precise reference is Proverbs 25:6-7, two verses.  They fit very nicely with the passage from Luke 14 where Jesus gives similar advice, but of course, their context is completely different.  It will be the preacher's task to bring these wise sayings into the modern context.

(The following questions have been developed to lift up the way the Word works in the text, a central concern of Law and Gospel preachers.  They are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes.  More on this method and on Law and Gospel preaching in general can be found in my book Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  A sentence which begins with a prohibition can either be interpreted as a Call to Obedience or Law.  In the former case, the Word is functioning to invite us to live in a certain way in response to God's grace.  In the latter, the Word is functioning to show us our need for repentance, our need for a Savior.  

2.  How is the Word not functioning in the text?  There is no word of Gospel here, no place where the Word functions to proclaim God's work of grace.

3.  With whom are you identifying in the text?  We are clearly those addressed here.

4.  What Law/Gospel couplet is suggested by this text?  Since the Word does not function here as Gospel, we will need to invent a few couplets which might speak to this text.  Some suggestions:  shamed/honored; put down/raised up.

5.  Exegetical work:  Commentators seem to agree that Proverbs 25 is generally instruction intended for young men who are being trained for positions of political leadership, persons who may well find themselves in the royal court.  James Limburg, in his Working Preacher commentary, lifts up this fact and also gives examples of persons in the OT who failed to live by this advice:  residents of Babel (Genesis 11), Nebuchadnezzar (Daniel 4), and Haman (Esther 6).   Luther has an extended commentary on the virtue of humility in his commentary on the Magnificat.  Here are a few examples:  "They, therefore, do [Mary] an injustice who hold that she gloried, not indeed, in her virginity, but in her humility.  She gloried neither in the one nor in the other, but only in the gracious regard of God.  Hence the stress lies not on the word 'low estate,' but on the word 'regarded.'  For not her humility but God's regard is to be praised.  When a prince takes a poor beggar by the hand, it is not the beggar's lowliness but the prince's grace and goodness that is to be commended."  (Luther's Works, Vol. 21, pg. 314).  "True humility, therefore, never knows that it is humble, as I have said; for if it knew this, it would turn proud from contemplation of so fine a virtue.  But it clings with all its heart and mind and senses to lowly things, sets them continually before its eyes, and ponders them in its thoughts.  And because it sets them before its eyes, it cannot see itself nor become aware of itself, much less of lofty things." (Ibid., pg. 315).

Blessings on your proclamation!

The Struggle of Faith

 

Abraham has been the key actor in a number of First Readings over the last several weeks and this 9th Week after Pentecost is no exception as we encounter him in Genesis 15:1-6, still wrestling with God's promises of offspring, when it seems more and more impossible.  The Second Reading from Hebrews 11 and the Gospel Reading from Luke 12 match well this week since all explore the notion of faith.  It will be the preacher's task to explore this notion as well.

(The following questions are not meant to be exhaustive, but only serve to lift up the function of the Word in the text.  This is a key concern of Law and Gospel preachers, since how the Word functions informs, to a great extent, how the sermon  will function.  For more on this method and on Law and Gospel preaching see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The Word is functioning primarily as Gospel here as God's promises are reiterated yet again to Abram.  Particularly as God directs Abram's gaze towards the heavens is God's greatness and abundance made known.

2.  How is the Word not functioning in the text?  Even though Abram's weariness and doubt are on full display, there is no word of Law here.  There is nothing that condemns Abram for his doubt or his fatigue.  God simply persists in stating the promise.

3.  With whom are you identifying in the text?  Clearly we are in Abram's shoes, struggling also when God's promises and our experience do not match up.

4.  What, if any, call to obedience is there in this text?  The Call to Obedience is always the Word functioning to invite us to live in response to God's work.  This is not the same as the call to faith.  What we have here, then, is the call to faith, which Abram exemplifies.

5.  What Law/Gospel couplet is suggested by this text?  Abram's struggle provides us with fodder for several couplets.  Some suggestions:  doubt/faith; despair/hope; worry/peace.

6.  Exegetical work:  Nahum Sarna's excellent verse-by-verse commentary on Genesis often opens up these texts wonderfully, and so it is here.  Sarna reminds us that the opening phrase, "after these things" refers to Abram's earlier rescue of the people of Sodom from their captors.  Sarna suggests that what Abram is worried about is "the possibility of revenge by the defeated kings."  God's answer is "Do not be afraid, Abram, I am your shield."  Also, Sarna suggests that the reward which God is speaking about is a reward that will be given to Abram for his refusal "to have any part of the spoils of war." (see 14:21-24).  This also makes sense. Finally, Abram's response to God's assurance also reflects the recent events, as Abram replies, "O Lord God, what will you give me, for I continue childless..."  In other words, "You can reward me all you like, Lord, but 'no material reward can equal the blessing of having children.'" (The JPS Torah Commentary, Genesis, pp. 112-113).  Walter Brueggemann is also helpful in his observations, which center more on Abram's reluctance to accept God's assurances.  Brueggemann suggests that the central question of this whole text is one which we all ask:  "Why and how does one continue to trust solely in the promise when the evidence against the promise is all around?  It is this scandal that is faced here.  It is Abraham's embrace of this scandal that makes him the father of faith."  Brueggemann argues that the structure of the dialogue is key, and finally "only the new awareness that God really is God provides the ground for Abraham's safe future."  And "finally the new reality of faith for Abraham must be accounted as a miracle of God." (Interpretation series, Genesis, pp. 140-145).  Brueggemann's comments echo those of Luther, much earlier, who said, "Faith consists in giving assent to the promises of God and concluding that they are true."  And "Righteousness is nothing else than believing God when He makes a promise."  (Luther's Works, vol. 3, "Lectures on Genesis", p. 19-20).

Blessings on you proclamation!