41). Besides, holy Scripture (b) bears testimony to the fact that the curse of the Lord is in the house of the wicked (Prov. iii. 33; cf. Prov. xv. 25), and he shall bring upon them their own iniquity, and shall cut them. off in their own wickedness (Psalin xciv. 23); (c) calls God a consuming fire: For our God is a consuming fire (Heb. xii. 29; Deut. iv. 24), and (d) in human fashion ascribes to him anger and vengeance: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness (Rom. i. 18; cf. Exod. xxxii. 10, Num. xi. 10, Psalms ii. 5 and 1xxxviii. 5-7, 16, Ezek. vii. 14). Vengeance is mine; I will repay, saith the Lord (Rom. xii. 19; Heb. x. 30; Deut. xxxii. 35). Lord God of vengeance, God hath not shewn himself (Psalm xciv. 1).” (p. 142.)
This apparent contradiction did not arrest the author, just as he had not been arrested by the contradictions in each division of the properties of God, but here he stopped, apparently because the contradiction had been observed long ago and there had been objections raised, and the holy fathers, on the basis of whom the whole book is written, had expressed themselves in regard to it. Here is what the holy fathers had said about it:
“The true God must of necessity be both good and just; his goodness is a just goodness, and his truth a just truth; he remains just even when he forgives us our sins and pardons us; he remains good when he punishes us. for our sins, for he punishes us as a father, not in anger or revenge, but in order to mend us, for our own moral advantage, and so his very punishments are a greater proof of his paternal goodness toward us and his love than of his truth.”
The question is how to solve the contradiction between goodness and justice. How can a good God punish with eternal fire for sins? Either he is not just, or not good.
