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)
(contemplating, discipling, wooing, training).