Return to primal innocence is not enough, for we were made for eternal rest and peace on the far side of probation. But that peace is only found by those whose sin has been dealt with by the sacrifice of the beloved Son. Grace is not defined wholly by sin; grace sees sin and meets it effectively, but it also raises still further, well beyond neutrality or innocence to glory and true holiness.— Michael Allen, Sanctification, 167.
[T]he mercy of God satisfies and does not dilute, much less abrogate, the holiness of God. “Steadfast love and faithfulness meet; righteousness and peace kiss each other” (Ps 85:10). The Psalmist elaborates, “Faithfulness springs up from the ground, and righteousness looks down from the sky” (Ps 85:11). Admittedly, the Psalm began with words of forgiveness, of covering sin, and of withdrawing wrath (Ps 85:2-3); yet it concludes by noting that “Righteousness will go before him and make his footsteps a way” (Ps 85:13). God’s salvation and restoration do not in any way mitigate his triune justice; quite the opposite, redemption displays righteousness, which treads the path of divine kindness and makes a way for mercy’s footsteps.
— Michael Allen
Thus, the gospel is fundamentally about life with God, and by extension, we might say that the Scriptures are fundamentally about life with God. The Scriptures flow from the context of life with God, and their very content is the need for, problem with, and provision for life with God in our neighborhood—the territory wherein treason has been committed against the one true God by the sons of Adam and the daughters of Eve. The gospel takes in a range of themes along the way: forgiveness of sins, resurrection of the body, reconciliation of a fractured humanity, and the like. The fundamental promise, however, is that God’s dwelling is now and will be forevermore with his children.
Here, then is a fourfold message— two events (Christ’s death and resurrection), as attested by two witnesses (prophets and apostles), on the basis of which God makes two promises (forgiveness and the Spirit), on two conditions (repentance and faith, with baptism).
It is not enough to ‘proclaim Jesus’. For there are many different Jesuses being presented today. According to the New Testament gospel, however, he is historical (he really lived, died rose and ascended in the arena of history), theological (his life, death, resurrection and ascension all have saving significance) and contemporary (he lives and reigns to bestow salvation on those who respond to him). Thus the apostles told the same story of Jesus at three levels— as historical event (witnessed by their own eyes), as having theological significance (interpreted by the Scriptures), and as contemporary message (confronting men and women with the necessity of decision).
— John Stott, Acts: The Bible Speaks Today, KL 1338-1347, emphasis original.
Athanasius, answering the question why Jesus, having become incarnate, had to die a public death like crucifixion (instead of just dying and being raised privately):
For as it was not fitting for the Word of God, being the life, to inflict death himself on his own body, so neither was it suitable to fly from death offered by others, but rather to follow it up unto destruction, for which reason he naturally neither laid aside his body of his own accord, nor, again, fled from the Jews when they took counsel against him. But this did not show weakness on the Word’s part, but, on the contrary, showed him to be the Saviour and Life; in that he both awaited death to destroy it and hasted to accomplish the death offered him for the salvation of all. And besides, the Saviour came to accomplish not his own death, but the death of men; when he did not lay aside his body by a death of his own—for he was life and had none—but received that death which came from men, in order perfectly to do away with this when it met him in his own body.
Now, death must precede resurrection, as it would be no resurrection did not death precede; so that if the death of his body had taken place anywhere in secret, the death not being apparent nor taking place before witnesses, his resurrection too had been hidden and without evidence. Or why, while when he had risen he proclaimed the resurrection, should he cause his death to take place in secret? or why, while he drove out evil spirits in the presence of all, and made the man blind from his birth recover his sight, and changed the water into wine, that by these means he might be believed to be the Word of God, should he not manifest his mortal nature as incorruptible in the presence of all, that he might be believed himself to be the Life?
— Athanasius, On the Incarnation, para 22.
…taking pity, I say, on the race of men, inasmuch as he is good, he did not leave them destitute of the knowledge of himself, lest they should find no profit in existing at all. For what profit to the creatures if they knew not their maker? or how could they be rational without knowing the Word [and reason] of the Father, in whom they received their very being? For there would be nothing to distinguish them even from brute creatures if they had knowledge of nothing but earthly things. Nay, why did God make them at all, as he did not wish to be known by them? Whence, lest this should be so, being good, he gives them a share in his own image, our Lord Jesus Christ, and makes them after his own image and after his likeness: so that by such grace perceiving the image, that is, the Word of the Father, they may be able through him to get an idea of the Father, and, knowing their maker, live the happy and truly blessed life.
— Athanasius, On the Incarnation, para. 11. (emphasis added).
Or how were his disciples to have boldness in speaking of the resurrection, were they not able to say that he first died? Or how could they be believed, saying that death had first taken place and then the resurrection, had they not had as witnesses of his death the men before whom they spoke with boldness? For if, even as it was, when his death and resurrection had taken place in the sight of all, the Pharisees of that day would not believe, but compelled even those who had seen the resurrection to deny it, why, surely if these things happened in secret, how many pretexts for disbelief would they have devised? Or how could the end of death, and the victory over it, be proved unless challenging it before the eyes of all he had shown it to be dead, annulled for the future by the incorruption of his body?
— Athanasius, On the Incarnation, para. 23 (emphasis added)
Yet some things there are that they cannot see, neither alone nor taking counsel together; for to none but himself has Ilúvatar revealed all that he has in store, and in every age there come forth things that are new and have no foretelling, for they do not proceed from the past.
— Tolkien, The Silmarillion, 6.
The hidden things belong to the LORD our God, but the revealed things belong to us and to our children forever, so that we may follow all the words of this law (Deuteronomy 29:29 CSB).
Then Ilúvatar spoke, and he said: ‘Mighty are the Ainur, and mightiest among them is Melkor; but that he may know, and all the Ainur, that I am Ilúvatar, those things that ye have sung, I will show them forth, that ye may see what ye have done. And thou, Melkor, shalt see that no theme may be played that hath not its uttermost source in me, nor can any alter the music in my despite. For he that attempteth this shall prove but mine instrument in the devising of things more wonderful, which he himself hath not imagined.’
— Tolkien, The Silmarillion, 6.
“You planned evil against me; God planned it for good to bring about the present result—the survival of many people” (Genesis 50:20 CSB).
We know that all things work together for the good of those who love God, who are called according to his purpose (Romans 8:28 CSB).
To be sure, God cannot be seen in this life, but he can be known and loved in this life in the one who comes from his bosom in the Spirit. Knowledge of the God that Jesus makes known is knowledge that yields love. Such love is coterminous with sight. So Thomas: “And this is the ultimate perfection of the contemplative life, namely that the divine Truth be not only seen but also loved.”
— Christopher Holmes, The Holy Spirit, 208.