a view of human salvation which defines it in terms of once-and-for-all acquittal has to deal with its relationship to subsequent actions and the lives of those not born at the time of the Paschal Mystery. Some, like Karl Barth, simply criticized the concept of satisfaction of God's wrath for being unscriptural. Replies Proponents of penal substitution contend that critics overlook the repeated declarations of Jesus that he intended to die on the cross, and that his death was the very purpose for which he was born on the Earth (). It is irrelevant, they argue, whether it might be unjust to punish an innocent bystander involuntarily, since the actual proposition is one of Jesus offering voluntarily to die on behalf of others, like a soldier throwing himself on a hand grenade to save his fellow soldiers. Jesus himself taught that "greater love has no one than this, that a man lay down his life for his friends" () and repeatedly announced that he was intentionally going to Jerusalem, knowing that he was heading to his death (; ). Jesus' identity as himself being God is also central to penal substitution. Those who do not believe that Jesus was God visiting the Earth in human form necessarily conclude that God chose a bystander named Jesus to suffer for others. However, those who believe that Jesus was actually God (; ) conclude that God—against whom mankind had sinned—came to accept the penalty upon himself. Thus, they see no injustice in God's choosing to come to Earth in order to take humanity's sin upon himself. However, the replies in these two paragraphs do not directly answer the objection that guilt is inherently non-transferable, whether the victim seeks to have it transferred or not. While they show that Jesus was not in the position of being punished involuntarily, they do not show that it is possible or just to punish a willing innocent victim in place of the guilty. J. I. Packer admits that proponents do not know how this could be possible but choose to believe it anyway. J. I. Packer states that language must be used in a stretched sense. God is not a sixteenth-century monarch, he says, and divine government is not the same as earthly government. He states that Christians should regard all truth of God as an "apprehended mystery," and always hold that God is greater than our