WHEN WE CONSIDER the wars between nations, we can easily become confused by the myriad voices from differing perspectives that keep the turbulence of chaos in fever pitch. Immersed in the middle of the cacophony of the current tottering Tower of Babel, it is easy to be swept along by whatever force or forces we listen to. Not that it will change the tide of history (perhaps?), it is good for us to find a way to gain some objectivity in order to clarify our thinking—and to find safety.
Every war has an origin, and more often than not it comes from the overflow of the heart (cf. Matt. 15:18) of one pivotal person. “Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.” (James 3:5-6)
The individual perverse act of one person in the wrong place at the wrong time can ignite the underlying long-seething anger of those who have felt justifiably oppressed and voiceless for generations. Such anger has historically and periodically flooded past all boundaries in most generations, and the widespread violence that ensues sweeps the innocent along with the guilty into unforeseen consequences, as paroxysms of rage usually do.
Consider Solomon’s son, Rehoboam, set to become king over an Israel united under David and solidified under Solomon. Jeroboam, representing a group fallen out of favor with Solomon, returns from exile with a sincere request. “Lighten the harsh labor and the heavy yoke he put on us, and we will serve you.” (1 Kings 12:4) Rehoboam goes to Solomon’s advisors for counsel, who advise him to honor the request. (cf. 1 Kings 12:5-7) He turns to younger men he had grown up with and asks the same question, and gets a different response more in keeping with his predisposition. After three days he summons Jeroboam, and says “My father laid on you a heavy yoke; I will make it even heavier. My father scourged you with whips; I will scourge you with scorpions.” (1 Kings 12:11) This one statement sets in motion the division of the nation and the inevitable results of God’s wrath that will ultimately destroy them.
The chastisement—punishment—of the *nations is in the power of God’s hand and at the time and in the choosing of his will. The Psalms speak to his righteous use of this power. “Does he who disciplines nations not punish? Does he who teaches mankind lack knowledge? The Lord knows all human plans; he knows that they are futile.” (Psa. 94:10-11) So it was with ancient Egypt, Assyria, Babylon, and as noted herein, Israel. So it is, perhaps, even now with nations today. Reports of violence continually sweep through virtually every nation in the world, and the shadow of war is darkening over the Middle East during a time of unbridled and unparalleled threat by established and developing nuclear powers. The potential is alarmingly catastrophic—but it is also apocalyptic.
The consequences that lie before us seem inescapable. The wisdom of world leaders, such as it is, is scattered like the pile of rubble that is strewn about after a tornado has torn through a community; ominously, though, the sound of the tornado has not yet begun to diminish, but instead continues to intensify and portend even more destruction.
For the Jesus-follower, turbulent times call for objectivity, and such objectivity always leads us to turn our attention away from the immediate problem and to seek the author of all truth. “Blessed is the one you discipline, Lord, the one you teach from your law; you grant them relief from days of trouble.” (Psa. 94:12) In Proverbs we are told, “Does not wisdom call out?” (Prov. 8:1) And James reminds us, “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.” (James 1:5)
Wisdom avoids punishment by not performing the actions that transgress the law. Repentance negates punishment by the humbling of self that precedes God’s granting of forgiveness. In the first case, the reward of applied wisdom is both in the fact that there are no negative consequences, and that positive latent outcomes remain possible. In the second case, repentance becomes a form of wisdom in which punishment of sin may be avoided, but outcomes still include the consequences of the transgression of law.
That’s good news for Christians personally at any time. “When you walk through the fire, you will not be burned; the flames will not set you ablaze.” (Isa. 43:2) The O.T. promise is kept for us as we steadfastly journey through this life in faith; the N.T. fulfillment of the greatest of God’s promises: “Everyone who calls on the name of the Lord will be saved.” (Acts 2:21) If we are such followers of Jesus in our own turbulent times, each of us becomes a voice of reason, a counselor with an obligation to speak calmly and logically where we can. Our objective should not be to dominate the discussion, but to influence its direction. We must speak not into the babble of voices in the chaotic public square, but in the moment God creates a space and a moment to introduce God into a pivotal conversation, and to hear him say, perhaps through us “Come now, let us settle the matter. Though your sins are like scarlet, they shall be as white as snow.” (Isa. 1:18)
In our place of influence, small or large, wherever and whenever we are, perhaps there is still time to avoid what seems inevitable. “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.” (2 Chron. 7:14)
Remember: “Blessed are the peacemakers, for they will be called children of God.” (Matt. 5:9)
Q. Can my faith really move mountains (or prevent fires)? (Matt. 17:20, Mark 9:23b)
*Strong’s 1471 “nations” – “Goyee” refers to both the people of Israel, the descendants of Abraham, and also the “goyim” – all Gentile peoples. Some ultra-orthodox Jews consider “goyim” to mean “human cattle.”
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