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Lex Orandi, Lex Credendi

While I’m making the most of the afternoon, and to break up what will become a continuous stream of posts on Pierced for our Trangressions (watch out, DV, for posts on the theological framework of penal substitution, the witness of the early church, union with Christ and particular redemption), here’s a great, old, cessationist hymn on the Holy Scriptures:

O God, Who didst Thy will unfold
In wondrous modes to saints of old,
By dream, by oracle, or seer,
Wilt Thou not still Thy people hear?

What though no answering voice is heard?
Thine oracles, the written Word,
Counsel and guidance still impart,
Responsive to the upright heart.

What though no more by dreams is shown
That future things to God are known?
Enough the promises reveal:
Wisdom and love the rest conceal.

Faith asks no signal from the skies,
To show that prayers accepted rise;
Our Priest is in the holy place,
And answers from the throne of grace.

No need of prophets to inquire:
The sun is risen; the stars retire;
The Comforter is come, and sheds
His holy unction on our heads.

Lord, with this grace our hearts inspire;
Answer our sacrifice by fire;
And by Thy mighty acts declare
Thou art the God Who hearest prayer.

Josiah Conder, 1789-1855

Curse as Exile

Also particularly helpful in the ‘Biblical Foundations’ section of Pierced for our Transgressions for helping us consider the atonement in the context of the whole-Bible story is their consideration of the curse as exile. Although the idea that the curse of Deuteronomy 27:26, quoted in Galatians 3:10 was suggested by NPP proponent N. T. Wright, many who renounce the NPP agree with Wright on this, and I have to say I find suggestion entirely convincing and it does justice to the warnings of exile in Joshua 23:14-16 and Deuteronomy 27:15-26, the fulfilment of which is spoken of in Jeremiah 11 and Daniel 9, as the authors report Thomas Schreiner as noting. It also does justice to the fact that when the OT promise home, they do so in terms of restoration of exile, as the book notes. The authors write:

Within this framework, when Paul says ‘Christ redeemend us from the curse of the law by becoming a curse for us’ (Gal 3:13) he means Christ suffered God’s punishment of exile in the place of his people – and not merely physical exile, as we saw in our exposition of Isaiah 53, but the fullest experience of spiritual alienation in penal death to which physical exile points. In so doing, he redeemed them from this curse by exhausting it in his own body. This understanding of Galatians 3:10-13 plainly entails the doctrine of penal substitution.

At first sight, though, the ‘exile’ reading might seem to imply that only Israel is saved by Christ’s penal substitutionary death. But this is not the case, for several reasons. First, Paul is clear that Gentiles can join the true Israel by faith in Christ. Israel’s history becomes their history, even to the extent that Abraham becomes their father: “There is neither Jew nor Greek… If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise’ (Gal. 3:28-29; cf. Rom. 4:12). Conversely, Jesus warned those Jews who rejected him that they could lay no spiritual claim to Abraham as their father, whatever their ethnic heritage may have been (John 8:39-41). The true Israel now comprises all people, Jew and Greek, who put their trust in the Messiah.

Secondly, we need to remember that the history of Israel takes place within a bigger narrative that begins with Adam, the father of all people. Indeed, Israel’s exile from the land for breaking God’s law parallels Adam’s expulsion from the Garden of Eden for breaking God’s command. Thus the problem of curse and exclusion from God’s presence is common to all humanity, not just Old Testament Israel. The fact that Israel repeats Adam’s fall is the more tragic given that they ought to have been the solution to it: as Abraham’s offspring they should have been a blessing to ‘all peoples on earth’ (Gen. 12:3), ‘a light to the nations’ (Isaiah 51:4). Interestingly, having stated that Christ ‘redeemed us from the curse of the law by becoming a curse for us’ (Gal 3:13), Paul goes on to explain that he fulfilled this very function, bringing ‘the blessing given to Abraham… to the Gentiles’ (v. 14). Both Jew and Greek alike are beneficiaries of his penal substititionary death.

Finally, elsewhere within Galatians itself, the problem faced by Jewish people under the law is set in parallel with the problem faced by Gentiles. The slavery from which redemption was needed was ‘to the basic principles of the world’ (Gal. 4:3), which in verses 8-9 are identified as the idolatrous pagan influences of the Gentile Galatians’ past. However, in verse 5 Paul says it is the law from which we were redeemed. Paul appears to treat these two slaveries together, as one. This in turn implies an identity in the means of redemption: for Christ to bear ‘the curse of the law’ (Gal. 3:13) is also for him to bear the curse due to Gentiles for their idolatry. (pp. 94-95)

Penal Substitution: Biblical Foundations

I have finally finished this superb book (ISBN 978-1-84474-178-6) and we praise the ascended Christ for his gift to his bride of scholars and teachers. We also, of course, thank the authors, Drs. Jeffrey, Ovey and Sach for their labours. I commend this book to all my readers. (Why I bother, I do not know – you will all already have it, or at least have ordered it by now, anyway.)

After setting forth their reasons for writing, the book opens with what I can only describe as a (rightly) meticulous demonstration that penal substitution is taught in the Scriptures, including Exodus 12 and its application by the New Testament to the death of Jesus, from Leviticus 16, speaking as it does of the Day of Atonement, which the NT portrays as being fulfilled in the death of Jesus (with detailed consideration of the meaning of atonement) and Isaiah 53, before looking at the New Testament evidence in the gospel of Mark with consideration of the cup that Jesus drank, John’s gospel, Romans, Galatians and 1 Peter.

The consideration of Galatians 3 is particularly masterful, showing that whether one adheres to its traditional interpretation or the New Perspective on Paul, penal substitution is clearly taught. Their presentation of the traditional case, which I find most consistent with the Biblical testimony, is particularly clear (especially in the way they recognize that Paul was primarily referring to the Judaizers, and not to all people, and then apply it to us all):

According to the traditional view, the Judaizers sought to maintain favour with God by their meritorious observance of the requirements of the Old Testament law. They ‘put confidence in the flesh’ (Phil 3:4); ‘they did not know the righteousness that comes from God and sought to establish thir own’ (Rom. 10:3); they failed to appreciate that we have been saved ‘not because of righteous things we had done, but because of [God's] mercy’ (Titus 3:5). In short, they were legalists, amd their insistence on circumcision was a symptom of this.

The problem with such ‘works-righteousness’ as a means to salvation, says the traditional view, is that the law required perfect obedience. This is implied by the references to ‘everything written in the Book of the Law’ (Gal 3:10; italics added) and ‘the whole law’ (Gal. 5:3; italics added). Because of sin, no one is able to keep the law perfectly, and thus all who seek to be justified by the law find themselves condemned by it and subject to its curse.

The predicament of the Judaizers in Galatians 3:10 has implications for all people. The Judaizers found themselves under a curse because in choosing the path of legal obedience they failed to appropriate the grace of God in the gospel of Christ (cf Gal 2:21). But if there were no gospel, all of us would be in their position. What means of salvation would there be except our own attempts to jeep God’s commandments? As we tried and failed, we too would find ourselves under the law’s curse…

Given this universal human predicament, Galatians 3:13 constitutes a clear statement of penal substitution: ‘Christ redeemed us from the curse fo the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a tree.” ‘ Christ was cursed in our place, and we were thereby redeemed. (pp. 89-90)

Why I Will Be Going To Church On Sunday 10th June

To my dismay, THIS event is taking place again this year. I had misgivings (understatement of the year) last year: they still remain.

I have no problem with declaring the praises of him who called us out of darkness into his light, hearing the word of God preached and praying for the peace of our city, and I long for a genuine expression of the unity that Christian believers have in the gospel. But this is not it.

One of my most significant concerns is the willingness there is to stand together with Rome. Although no Roman churches have currently signed up, this is an event which is keen to have them on board. They were certainly on board last year. One of those involved in organising the event wrote afterwards:

Imagine all those leaders standing together shoulder to shoulder on the platform to pray a prayer of Repentance and Dedication with roughly 3500 people, led by the Protestant City Rector, together with the catholic Archbishops representative, who is also the wife of the Lord Lieutenant. Together we pledged that on this ground of woundedness, we would seek to stand reconciled, shoulder to shoulder under the banner of the Cross, with all those who confessed Jesus as Lord. (http://heartcry.co.uk/Publisher/Article.aspx?id=51050; accessed 28/03/07)

Clearly, the Church of Rome is viewed as proclaiming the same Biblical gospel as evangelical Christians. Apparently, gospel Christians can stand reconciled to the Church of Rome, who burned the Reformers all those centuries ago. Yet Rome still teaches that, “moved by the Holy Spirit, we can merit for ourselves and for others the graces needed for our sanctification and for the attainment of eternal life.” (Compendium Catechism of the Catholic Church, Q. 427). But Paul says, “By grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2.8-9). Paul calls curses down on those who preach a different gospel (Galatians 1.9). We cannot stand reconciled with them, shoulder to shoulder. We must have nothing to do with them, lest we participate in their evil deeds (2 John 2.10-11).

There is so much confusion on the Church of Rome these days. In a College Group Bible Study, one member could joke with a Romanist that four hundred years ago, they would have been burning each other, but now all those differences have been put behind them. The College’s Roman Catholic Society Representative led a Bible study last term on Acts 10 during which he openly taught salvation by works, for which he was applauded afterwards.

It is therefore singularly unhelpful for evangelical Christians to attend an event like this. It says that our disagreement with Rome doesn’t really matter, when in reality those differences take us to the heart of the gospel. Did the Reformers die for nothing?

Not only that, there is the problem of association with liberal and extreme charismatic chrches who will be attending. At least one of the participating churches proclaims a prosperity gospel and invites you to ask for prayer cloths containing Jesus’ healing power. Some of the churches involved say that you’re not a Christian unless you speak in tongues (and by that they don’t mean human foreign languages). Is it helpful or appropriate or right to stand united with such churches which preach such pastorally disastrous errors?

Perhaps I’m reading slightly uncharitably, but there’s an unhelpful view of what this unity can achieve. A report on the website records that, “the prayer time reached up to heaven”. Well of course it did. God graciously promises to hear the prayers of his people. One wonders if there’s a touch of the attitude of the priests of Baal who thought that if only they made enough of a noise and spectacle that they could make their god hear them.

When one’s church hasn’t cancelled its meetings, it betrays a particularly low view of belonging to a church family to simply not turn up, when the church’s eldership will have been praying for you and diligently studying the Scriptures to preach to you, when you have a responsibility to your brothers and sisters in your local church to encourage and spur them on.

It’s also pretty inconsiderate. I can’t say that it’s a particularly good witness of love to Balliol and Trinity Colleges to start setting up the stage and having band practice early on a Sunday morning, and to block off Broad Street with thousands of people.

I am certainly not going, nor will I encourage anyone else to go. If anyone asks me about it, I would seriously have to encourage them to question whether it’s a right thing to do.

Open-Air Evangelism in the Early Days of CICCU

I last read From Cambridge to the World (IVP 2002, ISBN 0-85111-499-7) during the Easter Vacation before being a College Group rep at BNC from Trinity 2004 to Hilary 2005. That was three years ago, and so of course I have forgotten everything in the book. It is a good book to give to someone involved in some form of CU ministry (my own copy is a gift from an older Christian) and before I give a copy to a friend of mine, I thought that it would probably be a good idea to read the book again. It was. I am being greatly encouraged by the faithfulness of Cambridge students to Biblical orthodoxy despite great pressure to compromise and their zeal for evangelism. This was of particular interest:

“Open air work in the villages around Cambridge was a feature of the work of the more energetic. Douglas Thornton… wrote in his diary, ‘In the evening off to Trumpington… Open air at 7.30. Very clear addresses by Compton on love, Monro on holiness, Hibbert Ware on sin in heart, Woods on redemption, I on acceptance. Three boys I had decided for Christ [horrible phrase; great news]. Tom Barker had some more. Postman convicted.’ Or again, ‘Open air on green (at Knapwell) from 7.30 p.m. to 9.30 p.m. … “There is a green hill” brought tears to many eyes. Woods on “My Saviour”. I had 14 boys who one by one decided in prayer for Christ and to read their Bibles. An old woman got blest… Back 9 miles in 35 minutes praising God and running into a Proctor.” (p. 37)

Open air evangelism seems to have emboldened many students in their own personal work, curiously not the other way round:

“On Sundays they [many CICCU men] were often busy with Sunday schools or Open-airs and speaking in the Open-airs was for many a kind of crossing of the Rubicon. Once they had done that they began to speak to their friends.” (p. 56)

In the OICCU, too, there was a regular open-air witness at 5 p.m. on a Sunday at the Martyrs’ Memorial.

O that God would stir up the students of Christian Unions to be zealous for this kind of work afresh, and that it would please him to grant such fruit again.

"As for tongues, they will cease"

The issue of tongues was another topic raised at Ledbury, and I shall again share what the Bible seems to be saying on the topic.

First of all, what is the gift of tongues? The Biblical evidence seems to point to supernaturally given human languages. The word glwssa just means language. That’s clear from what happens in Acts 2:

And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each on was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Aia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians – we hear them telling in our own tongues the might works of God. (Acts 2.4-11)

That appears to be what’s going in Corinth too. Paul writes:

There are doubtless many different languages in the world, and none is without meaning, but if I do not know the meaning of the language I will be a foreigner to the speaker and the speaker a foreigner to me.” (1 Corinthians 14.10-11)

Paul’s argument from Isaiah’s prophecy also seems to support that the gift of tongues is a gift of a foreign human language:

In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” (1 Corinthians 14.21)

1 Corinthians 13 does not come to the rescue here. Paul is using the language of hyperbole. He is no more saying that the spiritual gift of tongues is an angelic language as he is saying that he can understand all mysteries and have all knowledge and all faith.

Some of the verses in 1 Corinthians 14 may be consistent with tongues being an angelic language (e.g. 2, 4, 14), but they may also be true of foreign human languages, so that doesn’t prove anything. To suggest that the spiritual gift of tongues is a non-human angelic language is speculation flying in the face of Biblical examples of the manifestation of tongues to the contrary.

I would also like to suggest that this gift has long since ceased. Going back to
verses 21 and 22 of 1 Corinthians 14:

In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” Thus tongues are a sign not for believers but for unbelievers. (1 Corinthians 14.21-22)

Paul is quoting Isaiah 28.11, which in context is about the judgment that is about to come upon the Northern and Southern Kingdoms because of their idolatry which is a product of their unbelief. People of strange lips and a foreign tongue will speak to the Lord’s people, because foreigners will invade and will take his people into exile (Isaiah 28.13). Dr. Peter Masters therefore (rightly, I think) says that the gift of tongues in the church is a sign of judgment for unbelieving Jews. That certainly does justice to the Isaiah context. As everyone’s being preterist at the moment, may we not say that judgment finally fell on the Jewish people who refused to believe in Christ, who crucified him, persecuted the church and hindered the spread of the gospel, with the destruction of Jerusalem in AD 70 (cf 1 Thessalonians 1.14-16)?The sign has therefore served its function. There is no reason to expect it to continue.

And anyway, if we are saying that the miraculous speaking of foreign languages is a sign and a wonder (as indeed it surely is by its very nature, and as Peter seemed to think when he said that what was going on at Pentecost fulfilled Joel 2 (Acts 2.16-19)), the writer to the Hebrews says that the role of signs and wonders was to authenticate the message of salvation i.e. the gospel. By the time he wrote, this was a past-tense phenomenon:

[The message] was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will. (Hebrews 2.3-4)

(This also has implications for other miracles such as claims of healing – more to follow).

However we are to understand what is commonly called glossolalia these days, it is not what the New Testament understands by the spiritual gift of speaking in tongues. Lots of worldwide religions and cults (including the Roman Church, I understand) lays claim to similar experiences. Biblically, speaking in tongues was a sign-gift of the Spirit of speaking in human foreign languages which ceased in the first century AD.

Pierced for our trangressions

I am very excited that this arrived in the post today. I know what I’ll be doing this weekend…

"As for prophecies, they will pass away"

March has hitherto been a lean month for ‘blog posts, but I shall try to address that. I have re-done the labelling for all my ‘blog post: I hope the new system makes more sense.

Following a question about prophecy that was raised during the Ebbe’s student conference at Ledbury, I thought I’d put up some thoughts on what it seems to me the Bible is teaching on the subject.

I want to affirm first of all that prophecy in the Bible is not just foretelling, i.e. revelation of future events, but also forthtelling, i.e. preaching and applying God’s already revealed word to a new situation. The New Testament seems to use the word “prophecy” to refer to the proclamation of God’s word and works in at least one instance. When the Holy Spirit is poured out at Pentecost, the disciples tell in different languages, the mighty works of God, and Peter responds by saying that what was happening was in fulfilment of Joel’s prophecy that sons and daughters, male servants and female servants, will prophesy (Acts 2.1-18).

Prophecy in this sense surely continues as the Spirit-indwelt church relates the never-changing word of God to our ever-changing world, from her pulpits and as her members minister the word to each other.

But the New Testament in other places uses “prophecy” to refer to direct revelation from God. There’s the case of the commissioning of Barnabas and Saul in Acts 13.1-2 and the prophecy of Agabus in Acts 21.10-11. In 1 Corinthians when Paul speaks of the gift of prophecy, he appears to have this in view:

“Let two or three prophets speak, and let the others weigh what is said. If a
revelation is made to another sitting there, let the first be silent. For you
can all prophesy one by one, so that all may learn and all be encouraged, and
the spirits of prophets are subject to prophets. ” (1 Corinthians 14.29-32)

As I understand the Scriptures, prophecy in this sense has ceased. There is nothing more to be revealed. God has revealed himself perfectly to us in Christ:

“Long ago, at many times and in many ways, God spoke to our fathers by the [OT] prophets, but in these last days he has spoken to us by his Son, whom he
appointed the heir of all things, through whom also he created the world. He is
the radiance of the glory of God and the exact imprint of his nature.” (Hebrews 1.1-3)

As much of Christ as is going to be revealed to the world has been revealed to the world, both in his incarnation and ministry, and through his apostles. Jesus promised them:

“But the Helper, the Holy Spirit, whom the Father will send in my name, he will
teach you all things and bring to your remembrance all that I have said to you.”
(John 14.26)

and:

“When the Spirit of truth comes, he will guide you into all the truth,
for he will not speak on his own authority, but whatever he hears he will
speak, and he will declare to you the things that are to come. He will glorify
me, for he will take what is mine and declare it to you.” (John 16.13-14)

The apostles have long since gone to glory. All the truth that God wants to reveal to us before the Lord Jesus returns has been revealed. Moreover, pophecy, like apostleship as a foundation gift for the church:

“So then you are no longer strangers and aliens, but you are fellow citizens
with the saints and members of the household of God, built on the foundation of
the apostles and prophets, Christ Jesus himself being the cornerstone.”
(Ephesians 2.19-20)

One lays the foundation and then one builds upon it. It would be an odd building indeed whose foundation continues to be laid, even as the building grows.

What we have in the Bible is sufficient for the faith and practice of the church. We are not lacking in anything we need. Paul writes to Timothy (primarily referring to the OT, but also surely with a view to what was going to be inscripturated, cf. 2 Peter 3.16):

“All Scripture is breathed out by God and profitable for teaching, for reproof,
for correction, and for training in righteousness, that the man of God may be
competent, equipped for every good work.” (2 Timothy 3.16-17)

I quoted 1 Corinthians 13.8 in the title with tongue somewhat in cheek, but surely the general principle that Paul lays down surely applies: “when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways.” The perfect has come: the canon of Scripture has closed. Might we say that an insistence on prophecy in our churches is, in fact, childish?

So let’s be grateful to God for his sufficient revelation and be ever more diligent to study and apply what God has said in the Bible. In the words of Isaiah, “To the teaching, and the testimony!”

Hosea 11.1-11

Click below to listen to the sermon I preached at Morning Prayer at St. James’s Church, Poole on March 11th:

Hosea 11.1-11 (25:46, 5.95 MB)

I’m sorry it’s in WAV format at the moment – when I eventually get back to my house, I shall convert it to MP3. This’ll have to do for now.

Hosea 11 Outline

At Simeons a few weeks ago, Vaughan said that he hoped that Hosea 11 would become one of our favourite passages by the end of the session, and in my case certainly it had. When Bob Mason, Rector of St. James’s, Poole, asked me if I would preach (adding that the fact that it was the Second Sunday of Lent needn’t constrain the preacher, and that sackcloth and ashes were not necessary), what better way to continue my intermittent series on slighly obscure passages from the Old Testament than to preach on Hosea 11.

After puzzling for a little while, here is an outline of what I’m hoping to say. You’ll only get bored with full notes. Comments appreciated, particularly this weekend when I can actually do something about them, before heading off to the North Hampton again. I preach next Sunday morning.

Introduction

Statement: “Family harmony matters desperately” – explore situations when not present
Question we ask: any hope for reconciliation
Issue in Hosea 11 – God’s family
Harmony ruptured
Lead into headings

1. God’s kindness is spurned (vv. 1-4)

Recap history of Israel & God’s mercy & how Israel responded
Prophets called them back – turned further away
Child jumping on furniture, told to stop, does it all the more
David Cameron: absent fathers –> youth crime
God not the absent father
As if God looking through the photo album – intimately involved, caring for people
Lifted burden – rescued from hard labour in Egypt
Led them – cloud & fire
Fed them – manna in the wilderness
Heart of sin not breaking impersonal set of rules but turning away from Father and saying will have gifts but won’t have you

Vv. true of us
Have all received much from God our creator – sun & rain, food, clothing, shelter, family, friendships, beauty of world
If Christian believers, especially privileged
As Israel brought through parted waters of Red Sea –> promised land, set apart for him & marked out as covenant people by baptism
Teaches & leads & feeds by word
Rescued from slavery to sin, burden lifted, God our Father

Turn away from God of the Bible, F, S, HS, & serve gods of world around us – work of own hands, hope in things we shape, money, career, pleasure
When calls us back through word read & preached & minister to one another – do we listen? Or do we go away all the more

Consequences?

2. God’s judgment must fall (vv. 5-7)

Exile
Not literal return to Egypt
The place of slavery – Assyria
Then too late to call out to God

Turning away from God a personal offence
Angers him – not like human anger
Behaviour that cannot be ignored but must be punished

Negative illustration of a judge letting of a clearly guilty criminal

Anticipation of day of judgment
Each deserve God’s punishment
Exile – exclusion from joy & celebration of eternity
Eternal destruction
On that day, too late to call out to God

Is that it?

3. God’s mercy will save (vv. 8-11)

When comes to wiping people off face of earth, God draws back
“How can I do that to you?”
Not that he changes his mind -”heart turned over within him”, “heart recoils” – better translations
Anguish at thought of utterly destroying people
Loves people passionately – cannot bring himself to completely destroy

Not because of anything in them – but because he is God & not man
Exodus 34 ideas – merciful, gracious, slow to anger, abounding in steadfast love & faithfulness, keeping steadfast love, forgiving iniquity etc.
Grace alone
So faithful – remains committed
Illustration of College son getting kicked out because failed exams
God not like Oxford
To God, family harmony matters desperately
Mercy will save

Tension – God’s justice and love
Have to go forward several hundred years to see resolved
God calls another son out of Egypt
The Lord Jesus Christ – Matthew says fulfils v. 1: the true Israel
Died on a cross – exiled from God in the place of those he came to save
So not destroyed but forgiven

Exile will happen, did happen
Had to happen – people’s sin not yet fully paid for
Now it has
God will call people back
Lion, powerful irresistible roar
People will hear, tremble come back, brought back to homes

Partial fulfilment in 538 BC – small remnant did return
In gospels: exile truly ended with coming of Jesus
Promises fulfilled perfectly in him, promise for all nations
As people hear call as Lord incarnate, will tremble – acknowledge in the wrong, turn & trust
Home – not literal return to Palestine – new creation

God’s free grace, his character

Application to the wandering believer – God can’t possibly want me back?
He does – don’t look at self, look at God & love & mercy
Saying, “Come back”

Application to unbeliever – hear God’s roar, respond?
Go after him and come trembling, i.e. turn to Christ, acknowledge that in wrong, depend on him for forgiveness?
Only way to be saved

Conclusion

Family harmony matters desperately
Recap headings
Exhortation to heed roar and tremble