A closed mind is its own punishment, leaving its possessor ignorant of the things it does not know and without worthy confidence of the things it only fortuitously does know.
Ignorance of history is a great evil.
There is wrath with God only because there is evil with human beings. Were there no evil with human beings, there would be no wrath with God. The evil of human beings calls forth the divine wrath as a new feeling in the divine heart and mind. And it calls it forth, not because God is less than perfectly good, but precisely because God is perfectly good. Perfect wrath is the reaction of perfect goodness to evil. But, critically, it is only part of the reaction. For God’s perfect wrath which arises from God’s perfect goodness in response to evil is also always controlled by, ever subjected to, God’s perfect goodness. For again, wrath is but an affection, a feeling, with God. It is no attribute of God. And so it is that with God there is plenteous forgiveness for the repentant. Indeed, so it is that God ever works to turn his human creatures from their evil which calls forth his perfect wrath. Indeed, so it is that God even offers up, sacrifices, what is most precious to him, even his perfect Son, to reconcile us to him, so that in the Son we may no longer be children of the divine wrath, but become children of the divine delight. “God demonstrates his own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by his blood, we shall be saved from the wrath of God through him. For if while we were enemies we were reconciled to God through the death of his Son, much more, having been reconciled, we shall be saved by his life.” (Rom 5:8-10)
Matching our subjective scale of values to the objective scale of values is the intellectual goal of ethics, and to the extent that we are rational, that is, to the extent that we pursue that which we deem most valuable rather than pursuing what we deem less valuable, this matching leads to the attainment of the ultimate goal of ethics, which of course is doing the good, or better, doing the will of God.
When we pray, we ought to ask with boldness for whatever we wish of God, our Father, but always with this proviso, whether stated or implied: “Father please grant as much of my request(s) as possible without compromising your greater good purposes.” This umbrella petition, it seems to me, is only a more precise version of the “Not my will, Father, but your will” of Jesus in Gethsemane. Besides expressing our deference to God’s perfect purposes he is pursuing, the value of this umbrella petition is that it enables us to make our requests of God without fretting endlessly over what we should be asking, that is, over whether our requests are reasonable and good. We are enabled to simply make, and make with boldness, whatever requests we desire and place them all beneath the umbrella petition.
The Hebrews apparently lacked a single word for “the universe.” Therefore, God communicated to them that he is the creator of the universe, and/or they interpreted God’s communication to them that he is creator of the universe, by use of a merism, that is, the combination of two contrasting words to refer to an entirety. God was described as “Maker of heaven and earth” (עשׂה שׁמים וארץ). I find this an especially lovely way to refer to God as creator of the universe.