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!
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