The Unseen Reign of Christ

The Lutheran Study Bible entitles the major portion of Colossians 1:11-20, "The Supremacy of Christ."  Undoubtedly, this passage, the 2nd reading appointed for The Reign of Christ Sunday in the Year of Luke, announces this.  At the same time, when this is paired, as it is, with Luke's account of the Crucifixion, one is struck by the juxtaposition of these two announcements.  The Supremacy of Christ seems anything but evident in the scene at Golgotha.  It shall be the task of the preacher to unveil this for the listeners.

(The following questions are derived from a method laid out in my book for Law and Gospel preachers, Afflicting the Comfortable, Comforting the Afflicted.  These questions attempt to get at some of the crucial ways the Word is functioning in the text.  My brief method may be purchased through wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This pericope begins, oddly enough, in the middle of a prayer where the author is praying that the hearers might receive strength, endurance, and patience, as well as joy in their status as saints, who have been rescued from death and the devil and transferred to the realm of Christ.  But no sooner has the Beloved Son been mentioned when the author launches into an extended hymn of praise, giving glory to Christ. This announcement is pure Gospel, as the author announces all that Christ is, and all Christ has done on behalf of the whole cosmos.

2.  How is the Word not functioning in the text?  There is no announcement of the Law in this text, i.e. a word which functions to announce our need for a Savior.  Having said that, it is clear that the redundancy in the hymn that lifts up Christ's dominion over all things, (five times!) all creation, and all rulers and powers, indicates the existence of many things, creatures, and powers who might try to claim that they too have some power.  The existence of such a claim is evidence of the need which the cosmos has for this Beloved Ruler.

3.  With whom are you identifying in the text?  We can certainly identify with those to whom these words were penned.  We are also those who need the prayers of this writer who asks God to give us strength, endurance, patience, and joy.  We too stand in need of this proclamation of the sovereignty of Christ, to give us faith in the face of those who would claim and abuse their own power.

4.  What, if any, call to obedience is there in this text?  There is not a call to obedience, per se, but in the opening prayer, we can assume there exists the desire that we all live faithfully, enabled by the God-given strength, patience, endurance, and joy that Christ gives.

5.  What Law/Gospel couplet is suggested by this text?  Without a word of Law here, we will need to use our imaginations to come up with several couplets.  Some possibilities:  the sovereignty of evil/the sovereignty of Christ; the power of darkness/the realm of the beloved Son.

6.  Exegetical work:  In Ralph Martin's commentary on this passage, he notes that the situation at Colossae revolved around the status of the stoicheia, the elemental forces of the universe.  These forces, seen in the sun, moon, stars, and other aspects of creation, when they retained their status as "created orders", presented no problem for followers of Christ.  But when these forces become part of a cosmology that treats them as rivals to Christ, there is a problem.  "No longer do such cosmic forces remain neutral as part of the creation; they are in rebellion and need to be 'recreated' by having their hostility drawn and neutralized."(Martin, Interpretation series, Ephesians, Colossians, and Philemon, p. 107)  This is the underlying situation; followers of Christ need to understand that only Christ is sovereign - there is no other.  All things, all creatures, all powers, seen and unseen, are under the reign of Christ.  Finally the author announces that "all the fulness of God" is pleased to dwell in Christ.  No stone is left unturned in announcing Christ's dominion. When one does a word study on the "thrones, dominions, rulers, and powers" in verse 16, this becomes even more obvious.  According to Kittel's Theological Dictionary of the New Testament, thrones are "one of the highest classes of angels", dominions are "members of a class of angels", rulers are ""those who have at their command supernatural and ungodly powers", and powers are "powers in Satan's sphere of domination." (Volumes I, p. 488-89, Vol. II, p. 566f, Vol. III, pp. 166 and 1096).  What this reveals is that Christ's reign is, in many cases, an unseen one.  Christ's dominion is in the spiritual realm, at least for now.  On the Cross, we are told, the victory has been won. We must live in faith, for it remains unseen for us.

7.  How does the Crossings Community model work with this text?  Bruce Martin does a nice job of picking up on the cosmic struggle that is evident in this text.  In his analysis, "War and Peace",  he shows how reluctant any of "the powers", either within or without us, are to give up our claim to sovereignty.  Christ, however, "makes peace through the blood of his cross" despite our best attempts to continue the war.  See Martin's complete analysis at crossings.org/text-study.

8.  Consider the insights of the pioneers of the New Homiletic?  This text is a deeply theological one, thereby in danger of seducing the preacher into preaching a theological lecture.  Eugene Lowry always cautioned us to remember that the sermon must have a plot, with tension and release.  This is good advice, particularly when working with this text.

Blessings on your proclamation!

The Age To Come

Luke 20:27-38, the gospel lesson appointed for the 22nd Sunday after Pentecost, puts us in the place of those who overhear a dispute between the Sadducees and Jesus regarding the resurrection.  It is a prime example of those who live by the Law and One who lives by the Gospel.  It shall be the preacher's task to bring this dispute to light and turn one's hearers to the Gospel.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes.  These questions attempt to wrestle with some of the fundamental issues for Law and Gospel preachers regarding the function of the Word.  For more 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?  One needs to look past the initial dispute to see how the Word is functioning here.  In his reply to the Saduccees' question, Jesus speaks about an age yet to come where the children of God "cannot die anymore because  they are like angels... and are children of the resurrection."  This announcement is certainly the Word functioning as Gospel as Jesus announces to us a coming reality of the age to come.  His announcement that even Moses knew God to be a God of living is also a gospel word.

2.  How is the Word not functioning in the text?  At first glance there seems to be little evidence of the Word functioning as Law, i.e. exposing our need for a Savior.  Indeed it is true that Jesus condemns no one in this passage.  The statement by Jesus found in the other synoptic accounts, "You know neither the scriptures nor the power of God" is omitted from this Lukan version, and in fact, added to the Lukan account in verse 39 is a report that some of the scribes answered Jesus, "Teacher, you  have spoken well," indicating  a certain receptivity to this Word.  Having said all this, it is yet true that the Sadducees, as strict followers of the Pentateuch only, are prime examples of religious folk who live by the Law.  That, St. Paul reminds us, leads to a dead end.

3.  With whom are you identifying in the text?  As always we need to identify with those to whom the Word is addressed, in this case the Sadducees.  We are like them in that the Law holds a certain appeal to us.  We like rules, boundaries, and certainty.  We naturally find the freedom of the Gospel problematic, and the mystery of the resurrection untenable.  We long for a faith that is packaged neatly and tidily in ways we can understand.  Jesus refuses to give us this, but instead simply points us to the age to come.

4.  What, if any, call to obedience is there in this text?  The Word functioning as a call to obedience always invites us to live a certain way in response to the Gospel.  The Word is not functioning in this way in the text.  The second reading for this Sunday, in II Thessalonians 2, is a good example of this, calling us to live courageously as we anticipate the age to come.

5.  What Law/Gospel couplet is suggested by this text?  We can imagine several couplets that might fit well using the words from this text:  law of Moses/gospel of Christ; dying/death is no more; death/resurrection.

6.  Exegetical work:  An extended article in the Interpreter's Dictionary of the Bible regarding the Saduccees is helpful background for this text.  One brief passage will suffice to show it's helpfulness:  "The NT and Josephus agree that the Saduccees denied the doctrine of the resurrection of the body; Josephus adds that they denied all future punishments and rewards, holding that the soul perishes with the body.  According to Acts (23:8), they also denied the existence of angels and spirits.  Josephus tells us that they also denied fate.  The reason for these denials probably was that the foregoing doctrines were not found in the law." (Vol. 4, p. 162)  As other writers note, the Saduccees regarded the Pentateuch alone as authoritative.  Knowing that, Jesus makes the point that even Moses argues for the resurrection when he speaks of "the God of Abraham, the God of Isaac, and the God of Jacob", who are regarded by Moses as alive.  Jesus knows to whom he is speaking.

7.  How does the Crossings Community model work with this text?  I like the simplicity of Chris Repp's analysis of this text.  He sees the clear dichotomy present here between "this age" and "that age", i.e. the age to come, with all of the relevant characteristics of each.  See his entire analysis archived under the text at crossings.org/text-study.

Blessings on your proclamation!

Law and Gospel in a Nutshell

Luke 6:20-31, the gospel lesson appointed for All Saints Sunday, is a perfect example of Law and Gospel.  In this brief text we have all the ways that the Word functions:  to announce God's mercy, to announce our need for God's mercy, and to call us to obedience.  It shall be the preacher's challenging task to either choose one of these functions to center on, or to try to incorporate all three into one sermon.  Either choice will be a challenge.

(The following questions are not meant to be exhaustive, but they function best in conjunction with other fine sets of questions meant to lift up other aspects of the text.  These questions try to unearth issues regarding the way the Word functions for Law and Gospel preachers.  For more on this unique genre, 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 Gospel function which proclaims God's mercy is clearly present here in announcing God's blessing.  Makarios, the word we translate as 'blessed' is defined in Bauer's lexicon as "privileged recipient of divine favor." To be announced as a recipient of God's favor is certainly a Gospel function.  The Word clearly functions as Law as well in "the woes".  Again, Bauer defines the Greek word ouai almost as a lament meaning "alas!"  There is a sense of grief in this word over the fact that calamity is imminent.

2.  With whom are you identifying in the text?  Since this text, unlike its more familiar Matthean version, is written in the second person, we are behooved to identify with those whom are addressed by this text.  Are we poor, hungry, weeping or hated?  Are we rich, well-fed, laughing, or spoken well of?  Whoever we are most like, it is those with whom we are called to identify, no matter how uncomfortable it may be.

3.  What, if any, call to obedience is there in this text? The call to obedience, i.e. the Word functioning to invite us to live in a certain way in response to God's grace, is clearly present in the last third of the text:  "Love your enemies, do good to those who hate you, etc."  Verse 31 sums up every call to obedience:  "Do to others as you would have them do to you."

4.  What Law/Gospel couplet is suggested by this text?  There are many words in this text that suggest useful couplets that could be helpful in preaching this text.  A couple of suggestions:  weeping/laughing; hungry/filled; destitute/well-supplied; cursed/blessed.

5.  Exegetical work:  The tenses of the verbs in this text are particular important.  You will notice both present and future tenses, used alternately.  Fred Craddock, is his commentary, makes much of these tenses:  "...in blessings and woes two and three, 'now' is contrasted with 'you shall', clearly indicating future fulfillment.  The joining of present and future reminds us that the eschatological reality is already beginning with the advent of Jesus." [The hope] of the prophet Isaiah (Isa 61:1-2) concerning the poor..."is no longer a hope but is an agenda for the followers of Jesus." (Interpretation series, Luke, p. 88)  Craddock is suggesting that this announcement by Jesus is nothing less than marching orders for the people of God.  This suggestion is supported by Luke's placement of this address immediately after the calling of the disciples in 6:12-16.  Another interesting note is that when one looks at the common source we know as "Q" which the gospel writers often called upon, we see that Luke 6:24-26 has no parallel in Q or in the other gospels.  In other words, the 'woes' seem to be original with Luke, suggesting that Luke's particular community was the context for this lament. (Robinson, Hoffman, Kloppenborg, The Critical Edition of Q, p. 54).

6.  How does the Crossings Community model work with this text?  Steven Albertin has several entries for this text, archived under All Saints.  In both analyses he centers on a certain 'defiance' that Jesus reveals here.  Jesus defies the economy of this world, and announces a new economy under God's reign.  Jesus also invites us into a defiant belief and a defiant living which includes loving enemies, praying for those who hate us, and turning the other cheek.  Both analyses are well worth considering in full, and can be found at crossings.org/text-study by entering the text reference.

Blessings on your proclamation!

The Wheeee! Little Man

Luke 19:1-10, the gospel lesson appointed for the 21st Sunday after Pentecost, is a delightful story about a wealthy man who is quite the contrast to the rich fellow we met only one chapter earlier.  To that fellow Jesus said, "There is still one thing lacking.  Sell all that you own and distribute the money to the poor, and you will have treasure in heaven." (18:22) And Luke tells us that this fellow went away sorrowful, for he had many possessions.  In marked contrast to that man, Zacchaeus, the rich man here, like a little kid that just got permission to have his best friend stay overnight, alights from the tree he is in and welcomes Jesus into his home with joy! (In Greek, chairon)  Even the grumblers don't sour his mood, but he happily proclaims the freedom he has found in Christ.  It shall be the preacher's job to proclaim this story with joy as well.

(The following questions were developed to get at some of the fundamental concerns of Law and Gospel preachers, particularly questions about how the Word is functioning.  To learn more about this unique genre of preaching, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, where you will find the rationale for this method.  It can be gotten at wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The Word functions here as Gospel as the story shows us the gospel worked out:  a known sinner, one who admits his sins as well, comes to faith and finds freedom from the god Mammon.  Jesus announces to him, "Today salvation has come to this house, because he too is a son of Abraham."  There is no greater gospel news than that.

2.  How is the Word not functioning in the text?  There is little evidence of Law in this text, i.e. a Word which declares, "You need Jesus."  We could perhaps understand that those who grumble that Jesus is "the guest of one who is a sinner" stand in real need of a Savior, and that is so, but there is no word of condemnation for those grumblers here.  It is good news that Jesus is the guest of one who is a sinner, not bad news.

3.  With whom are you identifying in the text?  It is always important to identify with the people whom are addressed by the Word, and so here we happily identify with Zacchaeus.  We are those who are small of (spiritual?) stature whom the Lord notices.  We are those to whom the Lord says, "I must stay at your house today."  We are those who make peace with all those we have wronged because we understand that salvation has come to our house today.  We are the lost whom Jesus came to seek out and to save!

4.  What, if any, call to obedience is there in this text?  The call to obedience in this text is the implicit call which comes from the actions of Zacchaeus.  Zacchaeus understands that because salvation has come to his house, he must respond in repentance, renewal, and works of justice.  So we too are called to do the same.  Our lives must reflect the compassion of the Savior.

5.  What Law/Gospel couplet is suggested by this text?  There are a number of terms in this story that lend themselves well to couplets: lost/found; shunned/welcomed; sinner/forgiven.

6.  Exegetical work:  Speaking of the response of Zacchaeus to the graciousness of the Christ, St. Augustine says this:  "While imagining it was a marvelous piece of luck quite beyond words to see [Jesus] passing by, he was suddenly found worthy to have him in his house. Grace is poured out, and faith starts working through love."  (Ancient Christian Commentary on Scripture, NT, vol. III, p. 291).  Fred Craddock's contemporary commentary follows in this same vein: "His salvation therefore, has personal, domestic, social, and economic dimensions... The whole life is affected by Jesus' ministry, a foretaste of the complete reign of God."  (Interpretation series, Luke, p. 220)  Craddock is also quick to note that since Zacchaeus is called a "chief tax collector" he is even more deeply embedded in a corrupt system, thus making his salvation that much more dramatic. (Ibid., p. 218)  Ben Witherington also sees the "this worldly" results of Zacchaeus' salvation:  "By labeling Zacchaeus a 'son of Abraham,' Jesus reinforces the tax collector's membership in the covenant community.  By speaking of his 'salvation,' Jesus focuses not on eternal life but on restitution with others in that same community." (New Cambridge Bible Commentary series, The Gospel of Luke, p. 512).

7.  How does the Crossings Community model work with this text?  Ed Schroeder, one of the founders of the Crossings Community, shows well how this text can function as Law and Gospel.  In his diagnosis he shows that Zacchaeus is "too short" in many ways, his heart is corrupt, and in the final analysis is "lost."  Jesus sees him as he is and invites him to "come down" rather than "climb up."  In other words, Zacchaeus is invited to learn that salvation comes to your house by grace not by climbing up to it.  See Ed's entire commentary, "Jesus, A Do-it-Yourself Study" archived at crossings.org/text-study.

Blessings on your proclamation!

Dire Warnings

Some of the fiercest judgment pronounced against God's people is found in the book of Amos, and in the readings for Pentecost 15 and 16 we have prime examples of this.  In Amos 8:4-7, assigned for the 15th Sunday after Pentecost, we hear the Lord railing against those who through their business practices trample the poor and vulnerable.  In Amos 6:1a, 4-7, the First Reading for the 16th Sunday after Pentecost in the Year of Luke, we hear the prophet calling out those who live in luxury without even a thought for those who suffer outside their gates.  These fierce texts beg to be  preached.  How shall we do this so that they will be heard?

(The following questions were developed to get at some of the fundamental questions for Law and Gospel preachers around how the Word functions.  For more insight into Law and Gospel preaching, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com and amazon.)

1.  How does the Word function in the text?  There is no doubt that in both of these texts, the Word is functioning as Law.  It is a call to repentance.  It is a call to recognize one's sins.  It is, as Luther says, the hammer that breaks the rock in pieces.

2.  How is the Word not functioning in the text?  Clearly, there is no word of Gospel here. God is grieved with those who cheat their patrons, and with those who live in luxury with no thought to the suffering around them.  God is a God of justice.  God is One who suffers with us. 

3.  With whom are you identifying in the text?  It is always important to identify with the people whom are addressed by the Word, not with the spokesperson or the Word itself.  It is tempting to take the place of the prophet here, and perhaps that is part of our call, but first we must take account of our own proclivity to cheat others or to ignore the suffering around us as long as we have all we need.

4.  What, if any, call to obedience is there in this text?  The call to obedience is implicit here: Live justly, be cognizant of those who suffer, grieve the injustice and poverty around you and do all you can to alleviate it.  This, though not expressly spoken, is assumed.

5.  What Law/Gospel couplet is suggested by this text?  Couplets for these texts are hard to come up with given the nature of these texts.  We might employ some of the language here to create some:  feeling insecure/secure in Christ; grieving over sin/forgiven.

6.  Exegetical work:  It is interesting to see how commentators have found texts like these speaking to the situation of their own age.  In a letter to 4th century patriarch of Alexandria, Cyril, we read:  "There is nothing else to see happening everywhere in the world except disorder, unheralded war, unrestrained wrath and savagery exceeding all barbaric in humanity, and there is no one suffering "by the collapse of Joseph." (Ancient Christian Commentary on Scripture, OT, Vol. XIV, p. 106).  Likewise, in his late 19th century commentary The Book of the Twelve Prophets, the Scottish theologian, George Adam Smith wrote this:  "The ruin of Joseph is the moral ruin, for the social structure of Israel is obviously still secure.  The rich are indifferent to it; they have wealth, art, patriotism, religion, but neither heart for poverty nor conscience for the sin of their people.  We know their kind!  Who live well and imagine they are clever and well refined.  They have their political zeal, will rally to an election when the interests of their class  or trade are in danger.  They have a robust and exuberant patriotism, talk grandly of commerce, empire, and the national destiny; but for the real woes and sores of the people, the poverty, the overwork, the dissoluteness, which more affect a nation's life than anything else, they have no pity and no care."  (p. 181)  To read these words, written in the U.K. over one hundred years ago, and realize that they could well describe our present situation in the U.S. is to wonder if ever we are destined to repeat the sins of our ancestors.  Will we never learn?

Blessings on your proclamation!

Confused Identities

Identities are confused in Exodus 32:7-14, the First Reading for the 14th Sunday after Pentecost in the Year of Luke.  It seems God is confused about whose people the Israelites actually are, and the Israelites are confused as to who their God actually is.  Moses seems to have it all straight, but what a spot to be in!  It's no wonder that in the next section, Moses, himself, is at his wit's end.  It might be fruitful for the preacher to mine the treasure of our identity in Christ, through this passage.

(The following questions are meant to help the preacher understand how the Word is functioning in the text, a crucial question for Law and Gospel preachers.  To learn more about 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?  There is a definite word of Law in this text, as Yahweh's wrath "burns hot" against Israel.  Most fearsome is Yahweh's insistence that these idolaters who worship the golden calf they have made with their hands are not Yahweh's people, but Moses' people, whom Moses has brought out of Egypt.  The idea that God is capable of being so angry that we are dis-owned, if you will, is a fearsome thought indeed!

2.  How is the Word not functioning in the text?  There is little Gospel here.  Indeed it seems that only as Moses reminds Yahweh that promises have been made which must be kept, and Yahweh's name would be forever blemished if Yahweh were to destroy the people, is Yahweh's wrath cooled.  To think that a mediator must talk God out of destroying sinners is hardly a piece of good news.

3.  With whom are you identifying in the text?  This is a unique text in that the Word addresses first Moses and then Yahweh.  It's hard to identify with either.  Perhaps we should identify with those who have gone after other gods.  Perhaps we can see ourselves as those whom God is considering having mercy on, but also those who have deeply grieved the Lord.

4.  What, if any, call to obedience is there in this text?  This text is more a call to faith in the True God than a call to obedience.  The call to obedience always comes after the call to faith, and so we will have to wait for further instructions to find out what we are invited to as people of faith.

5.  What Law/Gospel couplet is suggested by this text?  The language in this text is helpful, even if the text itself is not a Law/Gospel text.  Some suggested couplets are:  under wrath/under mercy; estranged from God/embraced by God; condemned/pardoned.

6.  Exegetical work:  Terence Fretheim, in his commentary (Interpretation series, Exodus), says that "a key phrase for interpreting this passage is 'let me alone'.  [vs. 10]  For such a word to make sense, one must assume that, while God has decided to execute wrath (see v.14), the decision has not reached an irretrievable point; the will of God is not set on the matter." (pg. 283)  Fretheim goes on to say that it is God's relationship with Moses that is key here.  "God here recognizes the relationship with Moses over having an absolutely free decision in this matter." (Ibid., p. 284)  Fretheim concludes his commentary on this short passage by talking about what this reveals about God: "The God of Israel is revealed as one who is open to change.  God will move from decisions made, from courses charted, in view of the ongoing interaction with those affected.  God treats the relationship with the people with an integrity that is responsive to what they do and say." (Ibid., p. 287)  What Fretheim is suggesting is that there is good news here:  our God is One who regards our relationship with God as having such great value that even God's will is open to change.  In the words of Rob Bell, "love wins."  It is telling that the word used to describe God's change of heart in verse 14 is nacham, which means to be sorry, to rue, to suffer grief, to repent of one's doings. (BDB, p. 637a). This is a relationship word:  God did not merely change God's mind; God suffered grief over"the disaster he had planned to bring on his people."

7.  How does the Crossings Community model work with this text?  Bruce Martin has an interesting analysis of this text entitled, "Golden Cross, Bloody Cross."  Translating this story into our time Martin suggests that much religiosity is merely cloaked idolatry, even when done ostensibly in the name of Christ.  He calls us to remember that only "by God's own intercession are we saved."  This is an analysis worth pondering. Go to crossings.org/text-study to see the entire analysis, archived under the reference.

Blessings on your proclamation!

Choosing Life

"I have set before you life and death, blessings and curses," says Moses.  "Choose life so that you and your descendants may live."  This is an ancient text, coming to us on this 13th week of Pentecost in the Year of Luke, from Deuteronomy 30:15-20.  It is the end of the long farewell speech to Israel, as Moses prepares to die, and the people of Israel prepare to enter the Promised Land with Joshua as their leader.  Does this text come to us as Law or Gospel or a call to obedience?  That is the question.  Ancient writers differ. 

(The following questions have been formulated to get at some of the fundamental concerns of Law and Gospel preachers, particularly around the way the Word functions in the text.  These questions are meant to be used in conjunction with other sets of exegetical questions which inquire in different ways.  For more 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?  It is clear that Israel's identity is secure: they are God's people; they have come through the Red Sea and been fed with manna and have drunk from the rock.  This passage is therefore not a call to faith, but rather a call to obedience.  God has claimed them and guided them and kept them.  In response to God's faithfulness they are now invited to live in faithfulness as well.  The Word functions to call God's people to obedience.

2.  How is the Word not functioning in the text?  While there is the dichotomy of blessings and curses here, this text does not seem to function as Law and Gospel.  Law and Gospel says, "You need Jesus!  Here is Jesus!"  This text, rather says, "God has been faithful; now, you be faithful in response."  The Word here is functioning as a call to obedience.

3.  With whom are you identifying in the text?  It is easy to identify with the recipients of this text, for we too are called the people of God, the children of the promise.  We too are called to love the Lord our God with all of our heart, soul, mind, and strength and our neighbor as ourselves.  We too are promised blessing when we choose God's way, and cursing when we go our own way.

4.  What Law/Gospel couplet is suggested by this text?  This is a bit tough to come up with since the text is a call to obedience.  Taking some of the language of the text, we could imagine several couplets:  living under the curse of sin/freed by Christ's obedience; dead in sin/alive in Christ.

5.  Exegetical work:  This passage contains a phrase that Erasmus made much of in his Discourse concerning Free Choice, which Luther so earnestly attacked in his famous treatise, The Bondage of the Will.  To be called to "choose life", said Erasmus, was proof that God's people had freedom of choice.  "Not so fast," said Luther.  "Truly ... we are at a crossroad, but only one way is open; or rather, no way is open, but by means of the law it is shown how impossible one of them is, namely, the way to the good, unless God gives the Spirit, and how broad and easy the other is if God allows us to take it." (LW, vol. 33, p. 126)  Here Luther insists that without the Spirit, we cannot choose the way of life.  In other words, were we not already claimed by God and filled with God's Spirit, we would have no path to choose but the one that leads to death.  Basil the Great, 4th century bishop of Caesarea, seems to side with Erasmus:  "There is a certain balance constructed in the interior of each of us by our Creator, on which it is possible to judge the nature of things."  Caesarius, 5th century bishop of Arles, seems to side with Luther:  "Power [to choose] is given to you through the grace of Christ: 'Stretch forth your hand to do whichever you choose.' 'Choose life, that you may live'; leave the broad way on the left that drags you to death and cling to the narrow path on the right which happily leads you to life." (Ancient Christian Commentary on Scripture, OT, vol. III, p. 326-327)

6.  How does the Crossings Community model work with this text?  Peter Keyel takes a classic Law/Gospel approach to this text, understanding that this call to choose life brings into stark relief our inability to have hearts that turn to God.  In his prognosis, Keyel rejoices in the news that Jesus, by his perfect obedience, broke through the system that only leads to death.  Go to crossings.org/text-study to see this analysis in its entirety.

Blessings on your proclamation!