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ἀδικία (Adikia): The Wrongdoing God Condemns · Reformed Thinking

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  Welcome to reformed thinking, where we seek to gain clarity
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  and precision by taking complex ideas and extracting the
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  essential components. Today we're doing a deep dive
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  into just one Greek word, a single term that is so central
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  to our understanding of morality, law, and, well, our
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  standing before God. That word is Aggie GAT or
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  adikia. Right.
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  And when most people see this word, you know their minds jump
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  straight to the translation injustice.
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  Which isn't wrong, but it's not the whole picture.
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  It's not nearly the whole picture that simple.
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  Gloss is, I think, functionally insufficient.
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  It just strips the term of its theological weight and its
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  incredible scope. O our mission today is to go way
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  beyond that surface level. Exactly.
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  We're going to look at its linguistic family, the
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  historical shifts, and the spiritual gravity of Achaea to
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  really understand what the source is.
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  Define as the very quality of wrong itself.
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  I really appreciate that focus. Yeah, because a single word can
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  carry an entire worldview, can it?
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  It absolutely can. We're looking at material that I
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  mean, it meticulously maps out the semantic landscape of this
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  term. It contrasts it with its
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  opposites and really dissects its internal structure.
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  So let's start at the very beginning.
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  What is the core definition of a gay?
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  At its core, Akai covers things like injustice, unrighteousness,
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  wickedness, or wrongdoing. A.
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  Pretty broad range. A very broad range, and what's
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  immediately clear from the material is that this one noun
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  is highly versatile. It's used to describe both these
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  big abstract concepts, you know, the overarching state of being
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  wrong, and also specific individual acts that fall into
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  that category. So it's both the forest and the
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  specific tree that's rotten. That's a great way to put it,
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  yes. That versatility is critical,
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  then. It forces us to look beyond just
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  the external act and to consider the internal condition.
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  Now, every concept is best understood when you put it next
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  to its opposite. The sources make a big deal
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  about two main conceptual antagonists for a Kai.
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  Let's start with the more obvious 1D Kai's.
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  Right D Kai Oseno Justice or Righteousness, and the
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  relationship between these two is explicitly defined as
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  adversarial. So they're direct opposites.
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  They are the explicit opposite. This isn't just a partial
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  contrast, it's a necessary mutual exclusion.
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  If something possesses righteousness, it has to, by
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  definition, exclude unrighteousness.
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  And this isn't just a theological idea that you only
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  find in the biblical documents, is it?
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  This opposition goes way back. It does.
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  It's a well established principle from the classical
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  world. To really get our heads around
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  the term, we have to ground it historically.
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  So where do we see it? Well, this pairing was in
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  constant use. We see it in philosophy.
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  It's specifically cited in Aristotle's Categories.
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  He would set up ethical concepts and opposition to each other to
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  understand them better. You just can't define justice
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  without also defining its absence, which is injustice.
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  That makes sense. And then you have Jewish
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  Hellenistic writers like Josephus who use the same
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  pairing when he was describing the nature of Jewish law and
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  conduct, especially in Contra Epionum.
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  So whether you're coming at it from philosophy or law or
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  ethics, the definition of ikai is really locked in place.
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  It's an act that violates standards of right conduct.
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  It's the failure to meet the norm.
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  And Ikai Asti is that norm? Exactly.
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  And when we think of ikai as that abstract quality of
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  unrighteousness, that fundamental state, then
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  righteousness is its required antonym.
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  One can exist where the other fully reigns.
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  OK. That's the first great opposite.
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  But this is where the sources push us towards something I
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  think more surprising and even deeper.
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  Antagonist. Yes.
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  Ikai also stands in stark opposition to I Love You Truth.
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  Truth. Now that's a connection that
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  might not immediately jump out at you.
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  How does unrighteousness become the enemy of truth?
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  It sounds like you're saying wrongdoing isn't just a moral
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  failure, but it's it's an epistemological 1A knowledge
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  problem. That is the crucial insight.
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  The sources describe the quality of ikai as being at enmity with
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  truth. At enmity, that's strong
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  language. It is because a key
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  fundamentally involves a deviation from reality as it's
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  been established by God. I mean, if righteousness is
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  conforming to the standard of God's character, and God is
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  inherently truthful, then unrighteousness has to warp our
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  perception of that reality. It forces us to build a kind of
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  false world to justify what we're doing.
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  And that immediately brings to mind some very specific
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  theological contexts. It absolutely should.
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  The most powerful scriptural phrase cited in the material,
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  the one that captures this conflict, perfectly describes
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  people who are holding the truth in unrighteousness.
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  The Greek for that is tudelion, Ketichon.
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  That's the way. And that verb ketichon.
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  It feels like it means more than just passively ignoring the
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  truth, It suggests something more active.
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  It's very active. It means holding it down,
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  suppressing it, or restraining it.
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  So this is an accidental ignorance.
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  Not at all. This suggests A hostile
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  containment. The knowledge of the truth is
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  there, but the unrighteous state of the person.
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  The ad gay acts like a clamp. It restrains the truth from
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  operating freely and reforming that person's moral character.
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  This directly links the inner moral quality of the heart to
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  the external intellectual state about reality.
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  So if we were to apply this to our understanding of human
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  corruption, it implies that the problem of sin is not just that
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  we act badly, but that we willfully misrepresent reality
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  to ourselves. We are unjust because we are
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  actively suppressing the truth that would lead us to
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  righteousness. That's absolutely right.
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  The pursuit of self justification that's inherent in
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  a gay requires distorting the light of a gay.
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  You simply can't commit yourself fully to an unjust act and at
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  the same time maintain an unbiased, honest evaluation of
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  that acts goodness or its consequences.
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  The unrighteousness warps the very tools we use to perceive
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  and handle truth. Which is why, for a reformed
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  thinker, a moral problem is always also a knowledge problem.
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  Always because our unrighteousness effects our
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  ability to see the world truly. Okay, that sets the stage
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  perfectly for the semantic breakdown.
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  We've established that a key is this multifaceted, powerful
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  concept at war with both justice and truth.
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  Now we need to differentiate the members of its linguistic
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  family. Understanding the difference
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  between the noun, the verb, and the concrete noun is, well, it's
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  essential for precision. It is.
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  Let's use that analogy from the sources.
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  The difference between a disease, the state, the process
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  of contracting it, the action, and the specific symptom, the
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  completed act. That's a fantastic framework for
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  clarity. Let's start with a key again.
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  The noun, the abstract quality, the disease itself.
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  The underlying condition. Exactly.
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  This refers primarily to the quality or state of being
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  unjust, unrighteousness, or wickedness.
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  When we use a Kia, we're focusing on the phenomenon of
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  transgression. Generally, we're defining the
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  underlying nature of the problem itself.
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  So it describes the internal condition, the moral state of
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  being broken or, you know, corrupt.
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  Precisely, and This is why it has such a broader scope.
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  It's not just about listing isolated incidents.
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  The material points out that it can define the atmosphere
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  itself. Like the essence of the evil
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  world. Yes, which we see famously
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  translated in James 3.6 as Cosmos Tosicayus, the world of
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  unrighteousness. And that passage isn't just
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  saying the world contains some unrighteous acts.
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  No, it's defining the very nature of the system as
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  corrupted by unrighteousness. OK, let's slow down on this next
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  technical linguistic point, because I think it beautifully
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  illustrates its function as a defining quality.
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  The sources talk about its use in the genitive case, replacing
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  an adjective, A hubristic construction.
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  What does that actually mean for us?
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  It means that X is a very specific kind of descriptor.
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  In Greek, you would often use an adjective to describe a noun,
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  like an unjust reward, but the genitive of quality uses the
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  abstract noun ikai itself to define the nature of the thing.
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  So it goes deeper than a simple description.
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  Much deeper, the sources cite the example Misaisikai's, which
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  translates literally as reward of unrighteousness.
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  So instead of just saying it's an iniquitous reward, the
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  grammar is suggesting the very substance, the nature of the
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  reward is unrighteousness. That's the feeling it conveys.
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  It's a grammatical shortcut that elevates the concept.
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  Unrighteousness isn't just an attribute of the reward.
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  Unrighteousness defines the reward.
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  This strongly confirms that eka functions as a description of
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  inherent moral character. It defines the quality of
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  whatever possesses it. And stepping back to the
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  theological alignment, how does this abstract state connect to
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  the bigger picture of sin? Well, the material defines eka
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  sin specifically because it disrupts relationships.
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  Both kinds of relationships. Both between communities and
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  most significantly, between humanity and God.
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  It's not just a flaw, it's a failure to adhere to divine
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  moral principles, commands, or laws.
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  The state of atea means the individual is fundamentally out
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  of step with the divine order and God's standard of
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  righteousness. Excellent.
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  So we have the state, the disease ICA.
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  Now let's move to the verb, the process of contracting that
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  disease. ICA Adika.
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  This is the voluntary action, the doing of the wrong.
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  The active part. Yes, Adiko means to do wrong or
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  to act unjustly. Classical thinkers like
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  Aristotle gave us a really clear legal context for this term.
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  He defined it as to harm voluntarily, contrary to the
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  law. And that word voluntarily seems
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  key. It's the keyword.
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  This is action taken with intent against unknown standard.
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  It's the active movement from the state of unrighteousness
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  into a deed of unrighteousness. And the sources detail the
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  different ways this verb is used, suggesting it covered a
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  whole range of interpersonal dynamics.
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  It did. We see three main ways it
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  operates. First, it can be used absolutely
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  just meaning to be in the wrong. You are in a state of fault.
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  Simple enough. 2nd, it's transitive meaning to do wrong
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  to someone or to do him an injury.
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  This covers that direct interpersonal conflict.
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  I also noticed the interesting detail that it's used with the
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  accusative of object, which suggests it could be about
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  damaging property, not just people.
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  That's vital for grounding the concept.
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  It means damaging something. It could be land, a piece of
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  equipment, even an animal like a horse.
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  This shows that Akio wasn't just reserved for high moral crimes.
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  It was part of the mundane vocabulary covering everyday
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  harm and property damage. And then there's the passive
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  use. The passive form at a case tie
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  means suffering wrong or injury or damage, or simply being
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  wronged. So being on the receiving end.
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  Exactly. And in the Septuagint this usage
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  is heavily weighted towards social justice issues.
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  It frequently translates Hebrew terms for to oppress or to
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  defraud. It speaks powerfully to the
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  plight of those who are experiencing the act of harm
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  inflicted by others. Now this leads us to that
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  significant semantic shift we mentioned earlier.
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  The comparison between the verbs used in the Septuagint versus
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  the New Testament in the LXXEKL was used without condition for
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  sinning against God, giving it this heavy religious focus.
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  But the material asserts that in the NT the verb was largely
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  relegated to mundane speech. It was.
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  While imitating to sin took over the primary role for religious
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  transgression, that feels like a massive demotion of a
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  theological concept. It's a striking specialization,
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  isn't it? In the New Testament, EQ often
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  appears in the context of everyday affairs, disputes
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  between neighbors, economic unfairness, or just generally
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  hurting someone. This created a kind of
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  linguistic division of Labor. So a mayor Bettine for the
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  religious meaning sin again, Scott.
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  And Ikio settled into the role of civil offense.
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  Wrong against man. Wait, hold on.
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  If the common language move the term for doing wrong away from a
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  sin against God context and into a merely civil one, doesn't that
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  inherently risk demoting social justice in the minds of later
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  generations? That's a very sharp question.
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  I mean, if wrong in your neighbor only falls under Ikio,
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  the mundane category, and sin against God falls under
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  Imacritine, the religious one, doesn't that create the very
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  cleavage that the earlier biblical perspective tried so
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  hard to avoid? And the sources don't let us
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  rest on that easy division. While the frequency and the
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  primary domain of Ikeo shifted in the New Testament, the
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  inherent theological link, which we'll get to more in the LXX
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  section, it remained intact through the concept of IKEA
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  itself. So the state of unrighteousness
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  is still the root. Still, the root the shift is
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  linguistic, but it's not entirely theological.
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  For Paul, for example, a civil wrong still violates the law
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  which is defined by God. The specialization of Ikeo just
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  meant the NT writers had a specific distinct word for human
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  to human offense which made their prose clear, but they
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  never disconnected that offense from the overarching state of
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  IKEA that defines the non righteous person.
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  So the semantic pressure cooker led to a more efficient
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  vocabulary, but the underlying unity of Kia remains.
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  That's helpful. OK, let's move from the disease
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  and the process Ikeo to the specific symptom, the concrete
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  completed act Ikima Adikoma. This is the third part of the
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  taxonomy, and it is the most specific.
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  Ikimae is the concrete term referring specifically and only
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  to the completed act of wrong the.
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  Completed Act. Only after it has been
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  performed. Before that it's just the plan
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  for an unjust act. It's not yet an Ikimae.
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  I see it has a temporal specificity to it.
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  Precisely, and this is the critical functional distinction.
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  Unlike the abstract known akima, Akima cannot denote wrong in the
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  abstract. If you're talking about the
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  general wickedness of the world, use akia.
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  If you're listing the specific crimes committed yesterday, you
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  use Akima. Sources also make a strong point
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  about the nature of this act, distinguishing it from just
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  general failings. Yes, and this speaks to the
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  essential element of deliberation.
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  Ekima implies a deliberate act of wrongdoing.
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  This separates it rigorously from other types of faults.
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  For instance, an accidental fault is an EKIMA, something
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  that happens purely by chance. A general failure or missing the
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  mark, which can be accidental or intentional, is often captured
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  by AMIMA. OK, so if I step on your foot by
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  mistake in the dark, that might be an eczema or maybe a minor
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  abitima if I was being careless, right?
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  But if I intentionally commit fraud against a contract, that
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  is a clear ecumen. That's the perfect way to
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  delineate them. The fraud is deliberate,
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  unlawful, and completed. The sources confirm this focus
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  by noting its heavy presence in legal and juridical contexts,
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  like violations of Jewish or Roman law.
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  We see this specifically in the Book of Acts, for example.
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  Where it's used in court settings, it refers to concrete
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  charges that can be proven. And when we see the plural it
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  quemata, it emphasizes the sheer quantity of visible
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  transgressions. Exactly when the sources discuss
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  its used in Revelation 18.5, the plural emphasizes the blatant
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  concreteness of countless open and unlawful misdeed.
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  It's a list of tangible crimes piled high to heaven.
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  So to review the taxonomy, IKEA is the state, the quality, the
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  disease of unrighteousness. IKEA is the process, the
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  voluntary action of wronging someone.
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  And ikima is the completed, specific, deliberate symptom,
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  the concrete act that can be listed and judged.
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  This level of linguistic precision really changes how we
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  should read and interpret passages about sin.
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  It forces us to ask, is this text talking about the
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  structural failure of the world, the immediate process of a
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  voluntary wrong, a key, or the final recorded crime?
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  Knowing this taxonomy is key to moving beyond a surface reading.
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  That breakdown is exceptionally helpful, but to truly grasp the
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  weight that a key carries in biblical theology, especially
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  for listeners interested in Reformed doctrine, we have to
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  look at this third section, the theological transition that was
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  facilitated by the Septuagint, The LXX.
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  This is maybe the most significant part of our
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  discussion. This is where the term stopped
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  being just a classical term of law and became a word steeped in
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  the concepts of sin against the Holy God.
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  The sources use a great analogy here, saying the Greek container
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  IKEA received entirely new contents from the Hebrew source,
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  and those contents fundamentally changed its substance.
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  So which Hebrew concept is the primary source of this new
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  content? The most frequent, and so the
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  most significant match is the Hebrew word Gus or ocean.
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  Atia is used to render ocean an impressive 67 to 69 times in the
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  LXX. So that's the bedrock of the
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  equivalent. The Fabrock.
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  Let's spend some time on ocean itself then.
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  It's more than just a synonym for sin, isn't it?
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  Oh, far more ocean carries the specific nuance of misdeed sin
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  or guilt caused by sin, and often it even includes the
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  resulting punishment itself. The root idea of ocean is
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  distortion or deviation, A twisting away from the straight
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  path. A twisting yes.
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  When a person commits Austin, they have turned aside, and that
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  turning generates a debt, a stain of guilt, which requires A
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  reckoning. That concept of guilt caused by
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  sin is so crucial. It links the action directly to
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  the consequence and accountability before God.
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  It moves the focus away from just social harm.
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  Absolutely, Owen emphasizes the weightiness of the sin.
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  It generates A moral burden, and so when Ukiya is used to
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  translate Owen, it takes on this entire weight, the deviation,
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  the resulting guilt and the accountability.
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  Where do we see this pattern? All over the profits when God
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  addresses the own of Israel, translated as a Kiki in places
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  like Jeremiah or Ezekiel, the discussion is never about
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  isolated poor choices. It's about systemic moral
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  deviation that invokes divine judgment.
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  But the sources also make it clear that IKI acts as a truly
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  comprehensive term. It wasn't just used for own.
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  It became the single Greek word used to map failure against
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  God's standard. That's right, The LXX
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  translators needed a concept broad enough to capture the
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  whole landscape of transgression, and IKEA became
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  that umbrella term. It ended up encompassing
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  concepts that range from physical violence all the way to
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  betrayal. It became the default word for
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  moral unrighteousness, regardless of the specific
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  flavor of the offense. So can you elaborate on how it
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  handles these different flavors of Hebrew wickedness?
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  Let's start with, say, violence and malice.
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  Certainly Iteka translates or Amos 14 times.
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  Iteba is the word for brutal, wrongful violence and
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  oppression. Like in Genesis 6.
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  Exactly Genesis 6 Point Lemon and 13 where the earth is filled
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  with demos. By using eka there, the
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  translators are saying that the violence gripping the world is
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  an expression of fundamental unrighteousness.
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  It's also used 14 times for upla Allah, which signifies vadnais
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  malice, generalized injustice as in Second Samuel 7 point sense.
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  So it links the abstract quality of malice directly to Ek.
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  So physical wrong and internal malicious intent are both
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  covered. What about offenses related to
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  truth and property? The coverage is extensive.
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  Itika renders Eka Shekhar 7 times.
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  Shekhar refers to falsehood, lying, breach of faith.
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  This just reinforces our earlier point that Ekai is at enmity
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  with Adelaia with truth. Dishonesty is explicitly an act
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  of unrighteousness. And what about oppression?
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  That's such a key theme in the Prophets.
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  That falls under Shekh, translated four times.
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  Sheck means oppression, extortion, brutality, which we
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  see in Please like Psalm 72, and this is crucial.
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  The systems and acts that harm the poor and marginalized are
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  not considered secondary moral failures.
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  They are core expressions of PIAC.
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  It also covers Heaven 6 times, which is a broad term for evil,
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  sin, injustice, deception. Even the Aramaic word iniquity
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  is covered once. This detailed lexical mapping it
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  just shows that the Greek term was used to convey a single
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  unified theological concept of moral failure, where specific
• 20:12
  actions, violence, deceit, oppression are all just symptoms
• 20:16
  of the larger seat of unrighteousness.
• 20:17
  That is the take away. The linguistic blending is a
• 20:20
  theological statement. All moral deviation is one
• 20:23
  problem, whether it manifests socially or personally.
• 20:25
  So if the noun cake absorbed all this weight, then the verb E
• 20:29
  tape to do wrong must also carry a proportionate weight.
• 20:32
  In the LXX. It has to become a religious
• 20:34
  verb. It did.
• 20:35
  We have to reiterate that in the LXX the verb ikio was used
• 20:39
  unconditionally for sinning against God.
• 20:42
  It often translated pay A, which is the most general and frequent
• 20:45
  Hebrew term for missing the mark for sinning.
• 20:48
  This is the clearest evidence that the religious meaning
• 20:51
  completely overrode the classical, merely legal one.
• 20:54
  The example of King David's confession is probably the most
• 20:57
  powerful illustration of this transformation.
• 20:59
  Indeed, in the Hebrew text of T Samuel 24, David confesses I
• 21:04
  have sinned. The LXX translators rendered
• 21:07
  this with the verb ikio giving us I have done wrong ikki.
• 21:12
  Think about the implications of that.
• 21:13
  They're huge. David's action numbering the
• 21:16
  people was a transgression against a divine command, and
• 21:19
  the translators chose the term that was originally rooted in
• 21:21
  social law to describe this profound vertical sin against
• 21:24
  God. So even though the ACT had vast
• 21:27
  social consequences, a plague was unleashed on the community.
• 21:31
  The ultimate offence was seen through the lens of disobedience
• 21:34
  to the Divine Lawgiver. Precisely the social effect
• 21:38
  flows directly from the religious offence.
• 21:41
  We also see ekyo used to translate concepts like
• 21:43
  disloyalty or trespass, specifically when referring to a
• 21:47
  sin against God, like King Uzziah's unlawful offering in
• 21:50
  the temple. This consistent application of
• 21:53
  the verb to acts of direct defiance shows that the God word
• 21:56
  reference became an inherent part of ekyo in the biblical
• 21:59
  context. And this unified view seems to
• 22:02
  have been reflected in the writings of Jewish thinkers of
• 22:04
  that era who are bridging that gap between Hebrew and Greek
• 22:08
  thought. They absolutely did.
• 22:10
  Josephus, writing his histories in Greek, employed Ikio to
• 22:14
  denote the violation of the law and act of disobedience to God.
• 22:17
  He explicitly said that a person could simultaneously wrong the
• 22:20
  laws and through them, God. That's a crucial intellectual
• 22:24
  step. It removes any potential
• 22:25
  separation between ethics and theology.
• 22:27
  It does. This brings us to the structural
• 22:29
  centerpiece of this whole deep dive, the core finding that in
• 22:33
  the biblical worldview captured by the LXX, there is no cleavage
• 22:37
  between the social and the religious meaning.
• 22:39
  Why is this unity so important for our understanding of sin?
• 22:42
  Because it speaks directly to Reformed doctrine concerning the
• 22:46
  unity of God's law and the nature of sin as essentially
• 22:49
  God. Word.
• 22:50
  If you accept this premise, then social wrongdoing, fraud,
• 22:53
  oppression, theft, just hurting a neighbor inherently carries a
• 22:57
  violation against the divine command.
• 22:59
  You cannot isolate A horizontal offense from a vertical one.
• 23:03
  So when a person commits an act of oppression, the problem isn't
• 23:06
  just that the victim suffers economic damage.
• 23:08
  No, the problem is that the oppressor has directly
• 23:12
  transgressed God's character as revealed in his commands.
• 23:15
  That's the necessary consequence.
• 23:16
  The source material emphasizes that social wrongs were often
• 23:19
  rendered by the same Hebrew terms like thee as sin against
• 23:23
  God, driven by the constant reference to the divine command.
• 23:27
  If the command comes from God, it's violation is against God.
• 23:30
  The definition of righteousness, ekasji, is adherence to God's
• 23:33
  standard. Therefore, EKAS is any deviation
• 23:36
  from that standard, making it an offense against the righteous
• 23:39
  law giver. And pushing this idea back even
• 23:41
  further, the sources identify the ultimate source of all these
• 23:45
  misdeeds. They link them back to a
• 23:47
  rejection of the Divine itself. We circle right back to the root
• 23:50
  condition. The material draws on Philo's
• 23:53
  observation that ethic T's godlessness or atheism is the
• 23:57
  root, the P of all esthete. That's a profound insight.
• 24:01
  It is the structural failure of the world that Kestit Satikas is
• 24:06
  sourced in the rejection of God. So the specific crimes we see,
• 24:10
  the concrete D tika, are just the surface manifestations of a
• 24:14
  deeper spiritual godlessness. Exactly, and it's perfectly
• 24:19
  summarized by that catchment basin analogy we like so much
• 24:23
  the basin of legal and social misdeeds.
• 24:26
  ET isn't filled with pure neutral water.
• 24:28
  It's filled with heavily mineralized water, sin and guilt
• 24:32
  against God. The structural defect isn't poor
• 24:35
  construction. The entire composition of the
• 24:37
  water, the very substance of wrong, is altered by the
• 24:40
  contamination of godlessness. The issue isn't surface level,
• 24:43
  poor etiquette or bad policy. It's a structural defect
• 24:47
  stemming from Nessies. This deep dive has completely
• 24:49
  restructured the way I view this single word.
• 24:52
  Let's provide a final comprehensive summary for the
• 24:54
  listener, tying all these separate strands together.
• 24:56
  OK, Akai is redefined for us. It's not just failing a
• 25:01
  neighbor. It's a fundamental, pervasive
• 25:03
  quality of unrighteousness, A structural state that places the
• 25:08
  individual at enmity with both divine justice, D Kyosti, and
• 25:12
  objective truth. And it's theological roots
• 25:16
  forged in the LXX translation, grounded entirely in
• 25:19
  disobedience to God's command. It is sin that disrupts the
• 25:23
  vertical relationship with God and that manifests in horizontal
• 25:26
  misdeeds like violence, fraud, and oppression.
• 25:30
  It encompasses the very essence of the evil world itself,
• 25:33
  flowing from the root of godlessness.
• 25:35
  And we have to make sure we maintain the semantic
• 25:37
  distinction when we talk about sin and wrongdoing.
• 25:40
  Let's quickly recap that vital distinction one last time for
• 25:42
  maximum retention. Ikai is the state or quality.
• 25:46
  The pervasive wickedness, unrighteousness, the disease of
• 25:49
  the soul, the general phenomenon of transgression.
• 25:52
  Ikki is the process or performance.
• 25:54
  The voluntary action of acting wickedly, of doing injury.
• 25:58
  The process of contracting the disease, and even though it's
• 26:01
  often relegated to mundane speech in the NT, it retains its
• 26:05
  godward context through the wider I key.
• 26:07
  And finally, I key is the specific deliberate completed
• 26:11
  act. The concrete unlawful misdeed,
• 26:14
  the measurable symptom that proves the presence of the
• 26:17
  disease. This tripartite structure
• 26:19
  provides the necessary precision to understand the scope and
• 26:22
  origin of sin as presented in the Scriptures.
• 26:25
  This realization that a gate captures a comprehensive
• 26:28
  opposition to God's character and rule leads us to a final,
• 26:31
  necessary thought. We established that the sources
• 26:33
  define ekai as the quality of unrighteousness impossible in
• 26:37
  God, citing Romans 9.14. Is there ekai with God?
• 26:41
  By no means. If the source of all wrongdoing
• 26:44
  is hestis godlessness, and Ekai is the resulting state of the
• 26:47
  cosmos, then consider this. The mere presence of specific
• 26:51
  concrete ekemata in our lives confirms the necessary state of
• 26:55
  Ekai in the world. This structural global quality
• 26:58
  of unrighteousness is so pervasive and so deeply rooted
• 27:01
  in the rejection of truth and God's standard that it requires
• 27:04
  a full and complete divine intervention, not just improve
• 27:07
  social laws or minor behavior modification, to rectify the
• 27:10
  cosmos of unrighteousness. That fundamental state must be
• 27:13
  dealt with by a power outside the system itself.