In their peripherally limited understanding, many scientists today state that everything which exists must have a first cause. Nothing can exist unless it has a cause. This premise is true of all temporal objects but untrue of those things that are eternal. Anything which is eternal by its existence outside of time would have no beginning and is therefore not created. God is before all things and is outside of the conventional rules which apply to the material universe or the beings which inhabit it. God was not made by a God before Him, and that God by another before Him, and so on. These are human observations, and they are not based on facts.
In order that God could exist, He would have to be before and above all other things. He would permit no other god’s and in reality, no other God could exist if there was One all powerful, eternal and perfect God. This is the claim made by the God of the Bible.
The pagan concept of many gods is ludicrous, when we consider that a God with the power to create the cosmos must Himself be the only one. It is impossible that there could be competing gods for the title of God. From the naturalistic mind of today’s scientists and astronomers, if there were a God, He would necessarily have come from a God before Him, and so on. If we follow this line of reasoning, what do we do when we get back to the beginning? Where did the first God come from? Who created Him?
This is the paradox that many of the great and educated men and women are presented with, when they consider the concept of an all-powerful God.
If we can, for just a moment, drop the idea that God would need a first cause, we may be able to comprehend how His existence is possible.
If we can accept in our mind the fact that God has always existed and had no beginning, no place where God began to exist, then we can accept that He has always existed. He has always been and always will be—this is the essence of what God says of Himself in the Bible.
Isaiah 45:22 …For I am God, and there is no other.
Psalms 90:2 Before the mountains were brought forth, Or ever You had formed the earth and the world, Even from everlasting to everlasting, You are God.
The God of the Bible is unique and singular.
The unique qualities that allow Him the title of God:
1. He is eternal, with no beginning and no end.
2. He knows all things.
3. All things were made by Him.
4. All things belong to Him.
5. All beings are subject to Him.
6. All true laws originate from Him.
7. All Judgement belongs to Him.
Because He is the only God, and He created everything that exists, all judgement rightly belongs to Him. Because He is perfect, He would rightly demand that all other beings are also perfect in their moral behavior.
Everything that He does is always good, and it is always perfect.
When the Bible speaks of the wrath of God, even this wrath is always perfect.
As human beings, we think of wrath as being wrong. A person who is full of wrath is most often viewed as incorrect in his behavior. We seem to have developed the idea that anger is always wrong. Actually, anger or wrath are emotions that God gave to us as a part of our being, for a good purpose. Anger is not sinful or wrong in itself; it is what often happens as a result of anger which is sinful. People get angry; they carry out their anger in acts of violence or destruction. Equally at fault is the fact that most of the time, our anger is the result of us not getting what we want, or having our pride stepped on by someone else.
An example of correct anger is the depiction of Jesus in the temple, driving out the money changers. These men had set up tables in the area of the temple that was built for the Gentiles of the nations to come and worship God. Instead, it was filled with tables that were used to exchange foreign currency with Jewish currency. Jesus’ anger was correct and justified in removing these men who were preventing others in their desire to worship the true and living God.
See Prophecy 116 for a graphic illustration of the area where Jesus drove these men out.
If you should see a person being hurt or taken advantage of, and you found yourself becoming angry, this would be the correct use of anger. If you should then overreact and kill this person who was committing the abuse, you would likely be guilty of wrongful action. It takes a great deal of wisdom when it comes to understanding correctly how to make use of our anger, in an appropriate way.
These things being said, whenever God is said to be angry or filled with wrath, He is always justified in this action because He can never do anything wrong. Not because He is God but because He is always good; and by His very nature, He is without error. If God were capable of doing anything that was truly wrong, He would not be God. The fact that He is given the title of God means that all His behaviors and actions are always right.
If we should ever think that God was wrong or unjustified in any of His actions, it would certainly be us who was wrong—either in our understanding of what has occurred or the reasons why God acted. It is impossible that God could ever do wrong or commit sin. We must understand that any being who has the nature, character and capacities attributed to the God of the Bible must be perfect. It is impossible that an evil God could exist, for God by His very nature must be absolutely good and morally perfect. Evil, sin, and wrongful actions are the result of imperfection and defect. Any being which would possess these imperfect attributes would not have the ability to be God.
When God pours out His wrath, He is always justified in doing so. We might question why, or feel that perhaps He has overreacted. We would be wrong in our assumption.
God is perfect; we are flawed. All of His judgements are always right. Our understanding of His ways, His character and nature are extremely limited. In order to correctly understand God, we must first understand that He can do no wrong and that everything He does is always good. If we do not believe this, then our view of God’s actions and behavior would be incorrect.
If God exists in the universe, then He must be singular, and He must be perfect.
If this perfect being created the universe, the universe itself would also be perfect. The only cause of an imperfect universe would come from a flaw which occurred after God made the universe, not in the creation itself.
A truly magnanimous God that would create beings with the capacity of choice, would by the imparting of this free choice, make possible the ability of sin, by choice. God did not create human beings as robots, who behaves in a mechanical or unemotional manner. God made us like Himself, with the ability to choose whether or not we will love and obey Him or turn aside after our own way.
It was by this ability to make choices, be they right or wrong, that sin or imperfection entered the universe. God would be justified in feeling anger for sin because of the destructive power that is unleashed by acts of sin in human life. Would any of us disagree that everyday on the earth people use their free will to choose evil and hurt or kill other people with this power that God has given to us?
God has the right to expect perfection and the obligation to eliminate imperfection when it exists, because its presence would eventually ruin all the rest of His creation.
The purpose of the Messiah, Jesus Christ, is to return the earth and mankind to its perfection and beauty. Jesus accomplished this impossible task by coming to earth as God, taking the body of a man and living without sin–finally offering His life as payment for the sins of the whole world. According to the words of God, all those who place their complete trust in Jesus finished work of redemption–have eternal life.
By and through the Messiah, Jesus Christ, God will return the earth and all creation to its former perfection. No one will hurt or kill any other person again. No one will grow old or die. There will be no sickness or disease and sin will cease to exist in the world.
 1. Mark Miravalle, 1993 “With Jesus”: the story of Mary Co-redemptrix ISBN 1-57918-241-0 page 11
2. Schmaus, Mariologie, München, 1955, 328
 Leo XIII, encyclical Octobri Mense 4. Ott, Dogmatics, Mariology § 7 even thinks that, in spite of uncertain evidence in the Sources of Faith, a dogmatic definition does not seem impossible.