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Agape and the Wrath of God
A Layman's Observations on Justice, Mercy, and the Love of God
1 John 4:8 defines God succinctly. "God is love (agape)." The rest of the Bible seems to
exist for the purpose of defining this statement.
We are incapable of fully understanding the being who created and sustains us.
Therefore, we should not be surprised that the word by which He defines Himself is larger than
finding understanding are suggested in the Word:
∙ Behold God and be changed into His likeness (2 Cor. 3:18, John 17:21).
∙ Compare Scripture with Scripture (Isa. 28:911, Luke 16:31, Acts 17:11).
∙ Agree in heart and life with that which is clearly stated. This will open our eyes to that
which we do not yet understand fully (Prov. 16:3, James 1:22, DA 653).
*****
In the Garden Satan began his campaign to redefine God's motives for the human race.
tendency to believe Satan's suggestions. Job's servant assumed that the fire which burned the
sheep and the servants was "of God" (Job 1:16). Job's "friends" seemed to agree with the
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servant. Lest we make the same mistake, God takes us behind the scenes. The first chapter of the
book of Job identifies, in plain language, the actual source of the miseries which befell Job. We
are clearly told that God did not do it. Satan did it.
The point which is pertinent to our discussion bears repeating: God does not leave us to
wonder what is going on. When there is danger that we might think God was responsible for the
enemy's actions, God clarifies it.
God does not change. (Mal. 3:6) He is love. (1 John 4:8) Therefore, it has been
hypothesized that the fires of the day of judgment are not God's active punishment of sin and
sinners, but rather the inherent results of the sin itself. This hypothesis creates more problems
than it solves. For instance:
∙ The Bible states that, under certain circumstances, God and His sinless angels have
destroyed, do destroy, and will destroy actively. Accepting a "passive God" in the final judgment
scenario produces an integrity problem. (See Num. 23:19, GC 614)
∙ The Bible states that sin has wages death. The KJV Bible mentions wages seventeen
times, and in each instance the word refers to something meted out by one in charge, and not to
something inherent in the actions for which the wages were received. Some examples: Laban
paid Jacob wages; kings gave the spoil of battle to the soldiers for wages; Balak gave rewards or
"wages" to Balaam; and Paul accepted "wages" from church members in order to bring support
to needy Christians.
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· The entire concept of mediation becomes invalid if sin's penalty is merely inherent, with
no judicial consequence for sin. If this were true, then Christ could not have paid for my sins.
His substitutionary death is only possible if the punishment of the sin is a judicial decision. You
can sit in the jail and "do his time" while the perpetrator of a crime goes free. You can go to the
electric chair in the place of the guilty party. However, if the defendant was taking drugs, and the
inherent result was serious brain damage, there is nothing you can do to set the prisoner free. He
is suffering a natural consequence of his crime for which no substitute can pay the price. You
could take drugs, and become deranged alongside the addict, but this would not alleviate his
misery. There is a difference between inherent consequences and judicial penalties.
The Bible and the Spirit of prophecy contain examples of the differences between
inherent and judicial penalties. For instance, the reading of fictitious books has an inherent
result. It warps the mind and makes it impossible to discern truth from error (OHC 275).
Nadab and Abihu, however, did something which received a direct judicial punishment from
God (3MR 324, Lev. 10:2).
The results of David's sin with Bathsheba demonstrate both inherent and judicial
consequences for sin. Inherent consequences included the loss of the respect of his sons and
his nation, and his own future inability to deal properly with sin in his children. Judicial
consequences included the death of his first son by Bathsheba. (2 Sam. 12:1423)
∙ It seems clear that the concept of legal justification would have no validity were it not for
the fact of legal condemnation and legal execution of sentence against evil. Law is not law unless
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it is enforced. Without judicial responsibility on the part of God, law is reduced to the level of
suggestion, or even scolding, and the position of Christ as Judge becomes no different from that
of a disinterested observer.
∙ If we create our own definition of love, i.e. "love does not punish actively", then we must
redefine a lot of other things in the Bible, including God. If we choose a God who can be
modified to suit our preferred definitions, we might just as well carve an image and worship that
carving.
At the creation of the world, Satan asserted that God's law is impossible to obey, and that
God could not save man because mercy would be inconsistent with justice (DA 751). But Christ's
death on the cross proved to the watching universe that God can be merciful without sacrificing
justice. So Satan just took the old line and turned it around. Now He is saying that justice is
incompatible with mercy. Either way we have only half a God. Either way we are tempted to
believe that obeying the law is either impossible or unnecessary or both.
How can we "see" a God of love executing sentence against sinners? How can we
reconcile this apparent paradox? The solution is found in Rev. 3:18. We must accept the eyesalve
which is "the regenerating, enlightening power of the Holy Spirit which renders His Word a lamp
to the feet and a light to the path," (GC 219).
We must let God define love. Let God define justice. Let God be God.
We (the collective intelligences of humanity) cannot even define the most elemental
things in the tangible world. Take the mysteries of light for example. When scientists expect it to
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behave like a wave it comes out like a particle. So they approach it as a particle, and it does not
come out that way either. But we do not stop depending on light just because we cannot
completely describe and understand it. We know enough about how it works that we can benefit
from it.
It is interesting to note, in the context of this discussion, that all known sources of light
earthly generators of light must be treated with all due respect if one would avoid
uncomfortable results.
The Bible calls the Christ who is Love, the Light. We may not be able to completely
understand the essence of this Love this Light. What we may do is observe, appreciate, and
make use of it with the humility and carefulness appropriate to any light source.
There are instances where sin is allowed to punish other sin. The life of David provides
us with an example of this. He failed to deal with the sin of his son, and the result is worth
unfaithfulness of the king and father and the impenitence of the son, the Lord permitted events to
take their natural course, and did not restrain Absalom. When parents or rulers neglect the duty
of punishing iniquity, God Himself will take the case in hand. His restraining power will be in a
measure removed from the agencies of evil, so that a train of circumstances will arise which will
punish sin with sin (PP 728)."
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Please note that David had the duty as God's representative to his nation and to his family
to demonstrate the way God acts towards the impenitent sinner. It was not God's first plan to
"punish sin with sin," but rather to have David follow through with appropriate discipline as
outlined in the Levitical law. It was because of David's failure to punish the sin of Amnon that
God had to use the less desirable approach of letting sin punish sin. Instead of losing one son,
David lost two, as well as having to flee the capital and wage war against his own flesh and
blood. Far fewer lives would have been lost had David followed God's original plan.
God expects those who serve Him to behave in a way that exemplifies His character.
Therefore, every law He gives to man leads man to act as God would act in such a situation.
With this in mind, a careful study of the Levitical law will demonstrate that a theocratic
government is one in which the wages of sin are appropriately dealt out to the impenitent by God
as demonstrated by the obedient actions of those who represent God.
God says that He is love (agape). He says that He destroys. It is appropriate for us to
believe that a part of the definition of love includes reasonably enforced law.
The law of God forbids deception. The law is a transcript of God's character (GC 434).
Therefore it is reasonable to conclude that God takes an active role in the death of the wicked
simply because He says so, and He does not lie (Num. 23:19).
God hates to destroy. The destruction of the wicked is called "His strange act."
God's judgments will be visited upon those who are seeking to oppress and
destroy his people. His long forbearance with the wicked emboldens men in
transgression, but their punishment is none the less certain and terrible because it
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is long delayed. "The Lord shall rise up as in Mount Perazim, he shall be wroth as
in the valley of Gibeon, that he may do his work, his strange work; and bring to
pass his act, his strange act."( Isa. 28:21) To our merciful God the act of
punishment is a strange act. "As I live, saith the Lord God, I have no pleasure in
the death of the wicked," (Eze. 33:11.) The Lord is "merciful and gracious, long
suffering, and abundant in goodness and truth," "forgiving iniquity and
transgression and sin." Yet he will "by no means clear the guilty." "The Lord is
slow to anger, and great in power, and will not at all acquit the wicked."( Ex.
34:6, 7; Nah. 1:3.) By terrible things in righteousness he will vindicate the
authority of his downtrodden law. The severity of the retribution awaiting the
transgressor may be judged by the Lord's reluctance to execute justice. The nation
with which he bears long, and which he will not smite until it has filled up the
measure of its iniquity in God's account, will finally drink the cup of wrath
unmixed with mercy. GC 627
"Cast away from you all your transgressions, whereby ye have transgressed; and
make you a new heart and a new spirit: for why will ye die, O house of Israel?
For I have no pleasure in the death of him that dieth, saith the Lord GOD:
wherefore turn yourselves, and live ye," (Ezek. 18:31 & 32
Conclusion:
God is Love. We can count on the fact that everything He does is a demonstration of the
true meaning of love. God makes it hard for the impenitent to go to destruction. He does all that
looking for every excuse to save not to destroy. He patiently delays the execution of judgment
as long as there is one person who will benefit from the delay.
God is Truth. We can depend on what He says. He makes His way as plain as the sun in
the heavens that we need have no insecurity about whether we are in the right path. He tells us
how things really are, so that we may know what to believe. This is love.
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God is merciful. He takes our death, pays our penalties, fills our lives full of His
presence to motivate and strengthen and encourage us in the right way. He sustains life as long
as there is any chance that we may allow Him to lift us above the falsehoods of Satan into the
lifegiving air of His presence. This is love.
towards every created being. Justice and mercy are met together. Justice does not cease to be
justice, and mercy does not cease to be mercy. They work in harmony while retaining their
individuality. This is our security, and our hope. This is love.
We have an enemy. This enemy's purpose is to revise man's concept of God in order to
wound God and destroy man. May God deliver us from assisting in this revision.