(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!
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