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From: Wisdom 12:13, 16-19

God, Just and Forbearing (Continuation)

[13] “For neither is there any god besides thee, whose care is for all men, to whom thou shouldst prove that thou hast not judged unjustly; [16] For thy strength is the source of righteousness, and thy sovereignty over all causes thee to spare all. [17] For thou dost show thy strength when men doubt the completeness of thy power, and dost rebuke any insolence among those who know it. [18] Thou who art sovereign in strength dost judge with mildness, and with great forbearance thou dost govern us; for thou hast power to act whenever thou dost choose. [19] Through such works thou has taught thy people that the righteous man must be kind, and thou hast filled thy sons with good hope, because thou givest repentance for sins.

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Commentary:

12:12-27. This passage is imbued with very solid faith in the goodness and power of God, who is the only God, almighty, and has to account to no one for what he does (vv. l2-1’4. Here the book of Wisdom connects up with sapiential tradition (cf. Job 9) and with prophecy (cf. e.g. Is 45:-13; Jer 18: 5-11). His all-embracing power does not make God an unjust tyrant: on the contrary, God is always righteous (vv. 15-17). Nor is his justice in any sense at odds with his mercy and kindness. He shows this in his dealings with Israel, especially, but also in his dealings with mankind at large, whose evil actions he punishes gently, to give people a chance to change (vv. 18-25). However, he will indeed punish those who are obdurate in their unbelief and wickedness (vv. 26-27). We find the same teaching in the New Testament(cf. e.g., Mt 16:15-16).

From: Romans 8:26-30

Christians are Children of God (Continuation)

[26] Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. [27] And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

[28] We know that in everything God works for good with those who love him, who are called according to his purpose. [29] For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. [30] And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.

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Commentary:

28. Awareness of God as Father helps us see all the events of our life as orchestrated by the lovable Will of God. Our Father gives us what is best for us and expects us to discover his paternal love in adverse as well as in favorable events. “Notice”, St Bernard points out, “that he does not say that things suit our whims but that they work for our good. They serve not caprice but usefulness; not pleasure but salvation; not what we desire but what is good for us. In that sense everything works for our good, even death itself, even sin [...]. Is it not the case that sins do good to him who on their account becomes more humble, more fervent, more solicitous, more on guard, more prudent?” (”De Fallacia Et Brevitate Vitae”, 6). If we have this optimistic, hopeful attitude, we will overcome every difficulty we meet: “The whole world seems to be coming down on top of you. Whichever way you turn you find no way out. This time, it is impossible to overcome the difficulties.

“But, have you again forgotten that God is your Father?—all-powerful, infinitely wise, full of mercy. He would never send you anything evil. That thing that is worrying you is good for you, even though those earthbound eyes of yours may not be able to see it now.

“’Omnia in bonum!’ Lord, once again and always, may your most wise Will be done!” ([St] J. Escriva, “The Way of the Cross”, IX, 4).

29. Christ is called the “first-born” for many reasons. He is “the first-born of all creation” (Col 1:15) because he is eternally begotten
and because “all things were made through him” (Jn 1:3). He is also the new Adam and therefore the head of the human race in the work of redemption (cf. 1 Cor 15:22, 45). He is “the first-born from the dead” (cf. Col 1:18; Rev 1:5) and therefore is the head of all those who have reached heaven and all who are awaiting their future resurrection (1 Cor 15:20, 23). Finally, he is the “first-born among many brethren” because, in the order of grace, he gives us a share in his divine sonship: by means of habitual grace—”sanctifying” grace—we become children of God and brothers and sisters of Jesus Christ. “For, just as God chose to communicate to others his natural goodness, giving them a share in that goodness, so that he might be not only good but also the author of good
things; so the Son of God chose to communicate to others a sonship like his own, so that he might be not only a son, but the first-born of many sons” (St Thomas Aquinas, “Commentary on Rom, ad loc.”).

This remarkable fact is what leads the Christian to imitate Christ: our divine sonship moves us to reflect the words and gestures of his
Only-begotten Son.

“Lord, help me decide to tear off, through penance, this pitiful mask I have fashioned with my wretched doings.... Then, and only then, by following the path of contemplation and atonement, will my life begin to copy faithfully the features of your life. We will find ourselves becoming more and more like you.

“We will be other Christs, Christ himself, ‘ipse Christus’” ([St] J. Escriva, “The Way of the Cross”, VI).