Judgment and Forgiveness: The Prophets

Reading: Romans 1:17.

After disobedience
The Deuteronomic covenant's blessings and curses: options or destinies?
Pelagians and Augustinians (from Arminians to Calvinists) all sketch variations of divine predestination/human free will.
Yet Deut 31-32, the prophets, and Romans 9-11 treat Israel as experiencing both.
So the covenantal trajectory is not reward or punishment, but judgment and restoration.
God makes doomed sinners faithful through grace.
Case Study: Jeremiah
The office of a prophet: Jer 1:1-10.
The work of the forgiver: Jer 30-33.
New Testament fulfillments: Jesus' advent, appointment of disciples, atonement, restorations, and Pentecost.
Implications for ethics
Nature and grace are distinct regarding affections, virtues, disciplines, etc.
Means of grace are treated differently:
Catholics/Wesleyans: God infuses justifying grace and sanctifying virtue.
Lutherans: God imputes grace with the power of the gospel, received (and lived out) in faith.
Both: The church is God's instrument for continuing this mission.
God's prophetic way of 'engaging a culture' is revolutionary and remaking, by God's own power.
This compares with other modes of engagement (offices in Israel and Jesus' career):
priests (intercession, healing, teaching)
kings (commanding, authorizing, judging)
sages (contemplating, discipling, wooing, training).
Grace by which means?
Evangelism and preaching? (prophetic?)
Sacraments? (priestly?)
Prayer? (priestly?)
Influence? (royal?)
Service? (royal?)
Advocacy? (royal?)
Analysis? (sagistic?)
Sheer presence? (sagistic?)