HOW TO BE RIGHTEOUS

 

We need to know that we are reckoned among the righteous. Without this assurance, we remain fearful and insecure. However, we are often beset with many confusions and uncertainties about righteousness. Is righteousness (or holiness) a gift from God, or is righteousness a matter of attaining a certain level of accomplishment, like attaining a passing grade?

On the one hand, the Bible informs us that when we receive Christ we also receive His righteousness as part of the gift of God:

• And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption. “(1 Corinthians 1:30 ESV)

However, other verses claim that we have to attain righteousness by our own efforts:

• Strive for peace with everyone, and for the holiness without which no one will see the Lord. (Hebrews 12:14)

This verse suggests that holiness is up to us, and our salvation depends on it. This forces us to ask, “How holy/righteous must I be to be saved?” and focuses our attention on ourselves to determine if we are holy enough. How depressing!

The context enables us to answer this all-important question. It gives us the example of Esau’s unholiness:

• See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance [or desire] to repent, though he sought it [the blessing] with tears. (Hebrews 12:15-17)

How was Esau unholy? He did not esteem the gifts of God and sold his birthright for a bowl of soup. Consequently, he was rejected by God, not because of his sin - we all fall short of God’s standards everyday - but because he never confessed and repented of his sin.

Once we confess and repent, we are promised forgiveness and cleansing from all of our sins, and this restores us to the righteousness and holiness of God:

• If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1:9)

Consequently, holiness is the state to which we are restored as we repent of our sins by the prompting of the Holy Spirit. This makes holiness a fruit of the Spirit, the gift of God, even as we participate in this process (Philippians 2:12-13).

Evidently, King David had understood this. He had committed adultery with Bathsheba and even killed her righteous husband, Uriah. Although David would be severely punished for his sins, God had forgiven him. Afterwards, David wrote about his forgiveness:

• Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against whom the Lord counts no iniquity, and in whose spirit there is no deceit. (Psalm 32:1-2)

Had he also been restored to righteousness/holiness? He closed this Psalm on a surprisingly optimistic note:

• Many are the sorrows of the wicked, but steadfast love surrounds the one who trusts in the Lord. Be glad in the Lord, and rejoice, O righteous, and shout for joy, all you upright in heart! (Psalm 32:10-11)

David knew that although he did not deserve God’s love, he had been granted it by a God who is always looking for any opportunity to bless His children. Therefore, David understood that he was now numbered among the “righteous” and “upright in heart.”

We too need to know that we are righteous and beloved before God. Later, David wrote:

• When the righteous cry for help, the Lord hears and delivers them out of all their troubles. The Lord is near to the brokenhearted and saves the crushed in spirit. Many are the afflictions of the righteous, but the Lord delivers him out of them all. (Psalm 34:17-19)

We righteous ones are often brokenhearted, because our Lord treats us as His children by correcting us (James 4:17; Hebrews 12:5-11) but also by blessing us by attending to our cries, drawing close and comforting us, and by delivering us from trials.

I need to know that the Lord is with me, working all things for my good (Romans 8:28). However, this assurance is sometimes slow in coming, but I thank God that it eventually did come.

 

 

UNIVERSALISM: LOVE WINS OUT, BUT WHAT IS LOVE?

Universalism claims that if God is love, He must save all. But is this biblical love? Instead, God’s love entails righteousness, justice, and even punishment. For this reason, He ordained our systems of justice:

• Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. (Romans 13:1-4)

About the “governing authority” ordained to bring justice and punishment, Paul claims that he is “God’s servant to do good.” This means that justice and punishment are instruments ordained by the God of love. The criminal justice system is “God's servant, an agent of [His] wrath.” It is because he is an agent of God’s wrath and vengeance that Paul counsels the Christian to not avenge ourselves but to leave this in God’s hands:

• Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath, for it is written: "It is mine to avenge; I will repay," says the Lord… Do not be overcome by evil, but overcome evil with good. (Romans 12:14-21)

There is great wisdom in this. We are enabled to love the evil-doer, because we know that God will avenge the wrong, either through His magistrates or in the end. Knowing that He will repay frees us from the righteous demands of our nature for justice. We therefore can live in peace with our neighbor.

But what if God does not avenge? Then this task is left to us, and love becomes a secondary concern.

And what if everyone goes to heaven? Here are some other consequences of universal salvation:

1. Universalism makes salvation into an “entitlement” program with all of the negative psychological baggage that goes along with it. It conveys the wrong message – that since we are created in the image of God, we are entitled to salvation. This kills any sense of gratitude. After all, what gratitude does a welfare recipient experience walking into a welfare office?

2. Universalism makes life pointless. If everyone is saved at the end, there is nothing important to learn here – no reason to go to church or study the Bible. There are no compelling reasons to not “eat, drink, and be merry.” Besides, if we are not merry and would rather hasten our entrance into heaven, suicide is perhaps the most rational thing we can do.

3. Universalism undermines the meaning and purpose of life. If our lives entail no eternal consequences, then life becomes pointless, apart from having a good time. It’s like a teacher giving all her students an “A+” regardless of their performance. This deprives us of the motivation to do right, especially when we see the evil prospering.

4. All the major religions recognize that there will be eternal consequences for our inhumanity, suggesting that God has written this truth into our hearts (Romans 1:32).

5. There is no adequate rationale for moral living or for seeking God without eternal consequences. It makes more sense to get whatever we can out of life if we’re all going to the same eternal home (1 Cor. 15:19). Studies even reveal that those who believe in these consequences are more apt to act in moral ways.

6. If God is so “benign” and doesn’t want to see any suffer eternally, why doesn’t He model life on earth in accordance with His final heavenly plan? Why the discontinuity? If any form of eternal punishment is disagreeable to Him, why not also in the temporal world? If God has rejected the idea of eternal judgment, why did He institute the justice system (Romans 13:1-4), and why has He not also ruled against the occurrence of disease, warfare, and tsunamis? Instead, continuity would suggest that we will also have to endure consequences in the next life.

7. A universalistic God has little interest in justice and victimization if He refuses to do anything about them. Such a God would be an offense to our own sense of justice. This would undermine all of our pursuit after justice. Chaos would necessarily result.

8. Universalism communicates the wrong message—our behavior doesn’t matter and God doesn’t care. Why then should we? Life would become brutal and unlivable if we tried to model ourselves after such a God.

9. If we are created in the image of God and therefore have a powerful sense of justice and retribution, shouldn’t we also expect that God would have the same mind-set? If God lacked such punitive concerns, then our preoccupation with law and punitive sanctions would be something displeasing to God. Therefore, if we truly believe in a universalistic God, we should try to model our society after Him and rid ourselves of courts, prisons, fines, and even failing grades.

10. We need suffering and consequences to become the compassionate, humble, and understanding people God wants us to be. Evidently, consequences for sin are not alien to God’s plan.

11. A God concerned about eternal consequences proclaims that somehow, justice and mercy must coexist. Take a good look at universalism. It provides the affluent, self-indulgent, myopic West with the ultimate designer god, one who would tell us, “Live as you like. Far be it from me to interfere with your fulfillment and pleasures. It’ll all be wonderful in the end, however you live.” This fabrication dumps justice in favor of our immediate comforts. How convenient!

12. Universalism undermines almost every biblical doctrine, for instance:

THE NECESSITY OF FAITH AND REPENTANCE:

• John 3:16:  "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
• John 5:24:  "I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life.”
• 2 Corinthians 7:10:  Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.

THE NEED FOR GOODNESS:

• John 5:28-29:  "Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out--those who have done good will rise to live, and those who have done evil will rise to be condemned.”

13. Perhaps, most problematic of all, universalism is simply not a biblical possibility. Here are just some of Jesus’ teachings against universalism from the Book of Matthew: Matthew 10:28; 13:12-15; 13:30; 13:38-42; 13:49-50; 15:13; 16:26; 18:7-9; 18:34-35; 21:41; 21:44; 22:13; 23:33; 24:50-51; 25:30; 25:32-33; 25:41; 25:46; 26:24.

As a loving parent must judge and punish, so too must a loving God.

Mitzvot, Meshugas, and Messiah

How do we get to heaven? Christians and Jews come up with different answers. While the rabbis do not dismiss the idea of the necessity of grace, which is so prominent in the NT, they emphasize following the commandments – the performance of mitzvot – to secure them a place in heaven: 

• Therefore, when we study Torah and keep the Mitzvot we are in absolute communion with G-d… When Man observes the Mitzvot in deed, discusses the Mitzvot in speech, and concentrates and grasps all that his intellect is able to grasp of the Torah in thought, then Man’s soul is fully clothed in the Mitzvot and is in perfect unity with G-d. 

For the rabbis, mitzvot-keeping is not just a hypothetical pathway to union with God but actual. According to them, many are achieving this union. Meanwhile, the entire Mosaic system yells “foul.” It informed the Israelite that no one could enter into the Presence of God – only the High Priest once a year on Yom Kippur – without suffering death. However, the rabbis claim that the Israelite could not only enter into His Presence but into a oneness with Him.

Contrary to this, rabbinic Kabbalistic theology claims that humanity can work its way up into the Presence of God, even to “perfect unity with G-d.”

In like manner, Rabbi Gerald Sigal writes that obedience is key:

• The fulfillment of all the promises God made to Abraham, both those made before circumcision and those made after, is contingent upon obedience to God’s will, not simply faith alone. (“The Jew and the Christian Missionary,” 274).

This would have been a surprise to Abraham who believed God, and his belief alone became the pathway to receiving mercy and the gift of imputed righteousness (Genesis 15:6), without any mention of his keeping the mitzvot.

In contrast to the rabbis, the HS prove:

1. No one is deserving before God:
2. Israel certainly wasn’t deserving:
3. Grace will come to the penitent (repentant), not to the “deserving”:
4. It is the penitent, not the deserving, who will unilaterally be given the grace of God in the end:

  

1.     No one is deserving before God:

Instead of blessing, we deserve cursing as a result of our performance in obeying the mitzvot. This had been Moses’ judgment:

• “Cursed is anyone who does not uphold the words of this law by carrying them out.” Then all the people shall say, “Amen!” (Deut. 27:26)

This stipulation placed a curse on everyone, demonstrating that blessing could not be earned or deserved but would be conferred on Israel by God’s mercies alone. We cannot earn anything from God. Instead, we need His mercy, as so many of the Psalm attest:

• If you, O LORD, kept a record of sins, O Lord, who could stand? But with you there is forgiveness; therefore you are feared. (Psalm 130:3-4)

• Do not bring your servant into judgment, for no one living is righteous before you. (Psalm 143:2)

We are all sinners in desperate need of the mercy of God. In contrast to this dismal assessment, one rabbi wrote:

• Kabbalah states that the community of Israel, comprising 600,000 souls, is the general source of vitality for the world as a whole, for the world was created for the sake of these souls.

However, this directly contradicts everything in the HS. In fact, Moses warned the people against thinking that they were righteous or even deserving:

• After the Lord your God has driven them out before you, do not say to yourself, “The Lord has brought me here to take possession of this land because of my righteousness.” No, it is on account of the wickedness of these nations that the Lord is going to drive them out before you. It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the Lord your God will drive them out before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob. Understand, then, that it is not because of your righteousness that the Lord your God is giving you this good land to possess, for you are a stiff-necked people. (Deut. 9:4-6)
  
  

In fact, at times Israel had morally descended beneath the other nations:

• “Therefore thus says the Lord GOD: 'Because you have multiplied disobedience more than the nations that are all around you, have not walked in My statutes nor kept My judgments, nor even done according to the judgments of the nations that are all around you...'” (Ezekiel 5:7)... “Your elder sister is Samaria, who dwells with her daughters to the north of you; and your younger sister, who dwells to the south of you, is Sodom and her daughters. You did not walk in their ways nor act according to their abominations; but, as if that were too little, you became more corrupt than they in all your ways” (Ezekiel 16:46-47).

Scripture also teaches the impossibility of earning anything from God, as He revealed to the contrite Job:

• “Who has a claim against me that I must pay? Everything under heaven belongs to me.” (Job 41:11)

In contrast, the rabbis claim:

• [Man] has the capacity to elevate and transform all of creation for a higher purpose. When one fulfills one’s duty [mitzvot-keeping] and mission in life, not only is the one’s goal in the scheme of Creation reached, but also helps the rest of the world attain perfection.

What hubris! Humanity fulfills nothing, and the law should have made this clear to Israel. Israel had been repeatedly warned against such arrogance. God had even taught Moses a song which the Israelites were to sing perpetually to testify against them and their future hubris.

Instead, we consistently fail to fulfill our “duty and mission in life,” as Paul’s quotations from the HS attest:

•  “As it is written: ‘There is none righteous, no, not one; there is none who understands; there is none who seeks after God. They have all turned aside; they have together become unprofitable; there is none who does good, no, not one.’" (Romans 3:10-12 quoting Psalm 14, 53; Rom. 3:19-20))

According to Job, it is delusionary to suppose that we will ever be in a position to earn God’s mercy:

• "What is man, that he could be pure, or one born of woman, that he could be righteous? If God places no trust in his holy ones, if even the heavens are not pure in his eyes, how much less man, who is vile and corrupt, who drinks up evil like water! (Job 15:14-16)

In light of this, the rabbinic assertion that we can lift ourselves up is absurd:

• The beauty of Torah and Mitzvot is that through simple everyday actions that are well within the reach of normal individuals, every person can connect with the Divine and transform this world into an abode for G-d.

Instead, the Mosaic Temple communicated that Israel fell far short of God’s standards and dwelt under His wrath. Therefore, substitutionary blood sacrifices had to be continually offered to secure God’s forgiveness.

2.     Israel certainly wasn’t deserving of any of God’s blessings:

The Prophets of Israel uniformly denounced Israel:

• “The ox knows its owner and the donkey its master's crib; but Israel does not know, My people do not consider. Alas, sinful nation, a people laden with iniquity, a brood of evildoers, children who are corrupters! They have forsaken the LORD, they have provoked to anger the Holy One of Israel, they have turned away backward.” (Isaiah 1:3-4)

Israel didn’t know God because they did not seek Him:

• For the people do not turn to Him who strikes them, nor do they seek the LORD of hosts. (Isaiah 9:13)

• And there is no one who calls on Your name, who stirs himself up to take hold of You; for You have hidden Your face from us, and have consumed us because of our iniquities. (Isaiah 64:7)

Israel did not seek God because they didn’t want God:

• “So will I choose their delusions, and bring their fears on them; because, when I called, no one answered, when I spoke they did not hear; but they did evil before My eyes, and chose that in which I do not delight." (Isaiah 66:4)

• “I have stretched out My hands all day long to a rebellious people, who walk in a way that is not good, according to their own thoughts; people who provoke Me to anger continually to My face; who sacrifice in gardens, and burn incense on altars of brick.” (Isaiah 65:2-3)

• “Do not be like your fathers, to whom the former prophets preached, saying, 'Thus says the LORD of hosts: "Turn now from your evil ways and your evil deeds." But they did not hear nor heed Me," says the LORD. (Zech. 1:4)

Israel’s “obedience” had been superficial and hypocritical:

·       “The multitude of your sacrifices— what are they to me?” says the Lord. “I have more than enough of burnt offerings, of rams and the fat of fattened animals… Stop bringing meaningless offerings!  Your incense is detestable to me. New Moons, Sabbaths and convocations— I cannot bear your worthless assemblies. Your New Moon feasts and your appointed festivals I hate with all my being. They have become a burden to me;  I am weary of bearing them. When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening. Your hands are full of blood!” (Isaiah 1:11-15)

If obedience is necessary to receive God’s blessings, then Israel and all humanity are without hope. All fell under a curse that only mercy could address! However, the rabbis have an inflated estimation of Israel’s faithfulness to their God:

·       It is necessary to fulfill the practical Mitzvot performed by the body itself in deed. In this way the actual power of the body engaged in this act is absorbed into the Divine Light and will and unites with Him in perfect unity.

However, Israel’s failures were far worse than simply failing to be obedient. Instead, Israel utterly rejected their God:

·       LORD, are not Your eyes on the truth? You have stricken them, but they have not grieved; You have consumed them, but they have refused to receive correction. They have made their faces harder than rock; they have refused to return. (Jeremiah 5:3)

·       “Why has this people slidden back, Jerusalem, in a perpetual backsliding? They hold fast to deceit, they refuse to return. I listened and heard, but they do not speak aright. No man repented of his wickedness, saying, 'What have I done?' Everyone turned to his own course.” (Jeremiah 8:5-6)

·       “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the law of your God, I also will forget your children.” (Hosea 4:6)

In light of these, how can the rabbis confidently insist that our deeds will unite us “with Him in perfect harmony?” Instead, all of the Prophets testify that Israel’s deeds have separated them from their God, something that Jewish history has made very clear.

Was there ever a Prophet who assured Israel, “You are doing a great job! Keep up the good work!” No! However, Scripture does make many promises that those who keep the commandments will be blessed. This, of course, is true, but Israel’s unfaithfulness disqualified them from this promise and qualified them for only the curse (Deut. 28-29)! Consequently, Israel could only hope for the mercy of God, but so often, their hope was focused elsewhere.

3.     Grace and blessedness will come to the penitent (repentant), not to the “deserving”:

King David had committed adultery and murder. He deserved to die and he knew it, but he found God’s mercy:

• Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the LORD does not impute iniquity, and in whose spirit there is no deceit…I acknowledged my sin to You, and my iniquity I have not hidden. I said, "I will confess my transgressions to the LORD," and You forgave the iniquity of my sin. (Psalm 32:1-5)

The Temple and the offerings symbolized the fact that blessedness depended not on what Israel earned but on whom they trusted. After Solomon commemorated the Temple, the Lord assured him that His mercy depends not a successful record of keeping the mitzvot, but on a repentant heart:

• “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land.” (2 Chron. 7:14)

God would “freely pardon” Israel’s sins. It didn’t depend on Israel’s moral virtue:

• Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon. (Isaiah 55:7)

God demanded that Israel repent without having to first build up their portfolio with good deeds:

• "Therefore, O house of Israel, I will judge you, each one according to his ways, declares the Sovereign LORD. Repent! Turn away from all your offenses; then sin will not be your downfall. Rid yourselves of all the offenses you have committed, and get a new heart and a new spirit. Why will you die, O house of Israel? For I take no pleasure in the death of anyone, declares the Sovereign LORD. Repent and live!” (Ezekiel 18:30-32)

Having a change of heart was critical. If they truly repented, there would also be evidence of this. They would “Turn away from all your offenses.”

4.     It is the penitent, not the deserving, who will unilaterally be given the grace of God in the end:

What do we find in the end when Messiah returns? Do we find Israel waiting expectantly, having fulfilled the mitzvoth? Not at all! Instead, Israel will mourn for having rejected their Messiah:

• “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” (Zechariah 12:10)

There is no indication that Israel will wake up on their own and perform the required mitzvot, as the rabbis suggest:

• There are a number of ways conducive to hasten the Messianic redemption prior to its final date. Generally speaking these involve the observance of some special mitzvot which constitute comprehensive principles of the Torah.

There is no prophecy in the entire body of the HS that suggests that Israel will hasten the coming of their Messiah through their “observance of some special mitzvoth.” Instead, their Messiah will unilaterally open their darkened eyes:

• “They shall be My people, and I will be their God; then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me. Yes, I will rejoice over them to do them good, and I will assuredly plant them in this land, with all My heart and with all My soul.' (Jeremiah 32:38-41)

In fact, there is not a single prophecy that even suggests that God will re-establish Israel based on Israel’s worthiness:

• For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God. I will deliver you from all your uncleannesses. (Ezekiel 36:24-29)

• My people are bent on backsliding from Me. Though they call to the Most High, none at all exalt Him (14:4)… I will heal their backsliding, I will love them freely, for My anger has turned away from him. (Hosea 11:7)

• Jeremiah 33:6-8 Behold, I will bring it health and healing; I will heal them and reveal to them the abundance of peace and truth…I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned and by which they have transgressed against Me.

Israel will receive all of God’s blessings apart from any mitzvot-keeping. Instead of God restoring Israel because Israel is worthy of His mercy, God will restore despite Israel’s ubiquitous unworthiness, evidenced even by the unbiblical theology of the rabbis.

Freedom, the Character of God, and the Cross

Tony Jones, an Emergent Church guru, questions the necessity of the cross and the death of Christ for the sins of the world:

• I do not think that a bloody, violent death of a divine being was the only way to save the world. I believe that God has more freedom than that.

Perhaps Jones has an incorrect understanding of “freedom.” Biblically speaking, while God can do anything He wants, He does not want to do anything. Some things would contradict His promises; other would contradict His character.

For one thing, God will not sin. This might seem like a limitation to His freedom. However, freedom loses all of its meaning if God is totally free to do anything. The game of chess loses all its meaning if we can move the pieces however and whenever we want. In light of this, freedom only has meaning in the context of limitation.

Jesus understood this. He didn’t want to go to the cross and therefore prayed:

• Going a little farther, he fell with his face to the ground and prayed, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.” (Matthew 26:39)

Could not the omnipotent God have done it another way, as Jones suggests? Evidently, it was necessary that Christ die for our sins. But why? God’s holy character required this:

• God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished—  he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus. (Romans 3:25-26)

God must act justly! Do we understand this? Not really! There is no way that we can fully understand the character of God. Rather, those of us who know Him accept it!