On occasion we witness events that command the attention of the world. We hear the reports of genocide, but it seems that the nations of the world cannot act to bring peace. When governments do act, often events quickly descend into even more chaos. Iraq and Afghanistan come to mind. When the passenger jets crashed into the twin towers of the World Trade Center we began to ask, “Why?” and “Who?” Shortly thereafter we became familiar with the names and faces of the leaders of Al Qaeda and the Taliban. Our national anger was expressed in acts of war. Human evil often has a face that is easy to hate. But how do we cope when the evil we experience has no face? How do we wage war when the tragic event that commands our attention is an “act of god?”
We watch helplessly as hurricanes and tornadoes devastate property and displace of thousands of persons. In late December 2004, the shores of Asia were devastated by a tsunami of biblical scale. The earthquake that caused the tsunami was so powerful that we were told that the planet actually wobbled on its axis. Over a quarter million persons lost their lives. Once again we were reminded of the fragility of our world and we asked questions about God. Why does God allow such things to happen?
If God is omnipotent and omniscient, then is he culpable? At the very least it seems that he may be guilty of negligence. If indeed he is omniscient, and predestines events according to his foreknowledge, then is God guilty of premeditated acts of terror and murder? If so, to which world body does he answer? To whom, if anyone, is God accountable? Certainly there will be no shortage of willing prosecutors and judges to try the case. The whole of humanity is the jury. But who will defend this capricious deity?
Some offer a defense for God’s actions by suggesting that he is “not guilty” because he is neither omniscient nor omnipotent. Therefore humanity’s future is not predestined by divine foreknowledge, but is open to many possibilities beyond even God’s control. Earthquakes and tsunamis are not “acts of god,” but forces of nature. This defense seems to argue for God’s incompetence! But its saving grace is that at least we can like this deity, and we will not fear him.
The problem with this defense is that there is too much evidence to the contrary. The psalmist declared, “The Lord reigns… a fire goes before Him, and burns up His enemies round about… The earth sees and trembles. The mountains melt like wax at the presence of the Lord” (Psalm 97:1-5). Job cried out, “For destruction from God is a terror to me, and because of His magnificence I cannot endure” (Job 31:23). The prophet Joel proclaimed, “…the day of the Lord is great and very terrible; who can endure it?” (Joel 2:11). This testimony is not limited to the poets and prophets of the Hebrew Scriptures. Christian writings offer the same testimony. Jesus warned that the coming “days of vengeance” will cause “men’s hearts failing them from fear and the expectation of those things which are coming on the earth” (Luke 21:22, 26). The apostle Paul referred to the “terror of the Lord” (2 Corinthians 5:11). An ancient Christian preacher said, “It is a terrifying thing to fall into the hands of the living God (Hebrews 10:31). Even the hosts of heaven sing, “Who shall not fear You, O Lord, and glorify your name? …For your judgments have been manifested” (Revelation 15:4). It seems that God will not allow his defenders to argue for his diminished capacity. He is indeed Lord God Almighty!
We should be warned that the truth about God may be offensive to our enlightened human sensibilities. So then, what can we say in God’s defense? Let’s consider one of the most ancient stories of the Scriptures – the Genesis flood. The creation is an expression of the character of God. The creation is “very good” (Genesis 1:31) and from it we are informed of God’s “invisible attributes, His eternal power and divine nature” (Romans 1:20). Humanity is created in the image and likeness of God (Genesis 1:26). However, just nine generations later we find that the world is no longer “very good,” but “corrupt in the sight of God” (Genesis 6:11). Humanity no longer represents the image of God, but is wicked and “every intent of the thoughts of his heart was only evil continually” (Genesis 6:5).
Just as the creation is a revelation of God’s character, so too does the corruption of creation reveal something of the character of God. “The Lord was sorry that He had made man on the earth, and He was grieved in His heart” (Genesis 6:6). God is filled with regret and grief and is moved to destroy life on the earth. It is striking that God’s judgment is not motivated by his anger, but by his grief. The universal scope of God’s judgment may seem to be excessive to our minds, but it is an expression of the depth of divine grief. Because humans were created in God’s image, subsequent human violence and corruption violated God’s life giving character as expressed in the creation. So grievous is this violation that the only remedy is utter destruction.
However, in the depth of his grief God acts to save creation and to guarantee the future of humanity. “But Noah found grace in the eyes of the Lord” (Genesis 6:8). Grace means that even as God acts in judgment he seeks to save! Human history is marred by violence and cannot be redeemed. But humanity’s future can be redeemed. Our eschatological hopes find their expression in terms of a return to the “very good” of Eden. Only God Almighty can make this new creation possible. After the total devastation of the great flood, we again see God’s gracious and creative acts.
God Almighty is faithful – he remembers (Genesis 8:1). This is an expression of his omniscience. Even in the depths of his grief over the corruption of the creation, his faithfulness compels him to act for the salvation of humanity. As Noah and his family witnessed the great flood from the safety of the ark, they must have experienced an overwhelming sense of terror at the death and devastation wrought by the hand of God. Certainly they wondered if this God could be trusted with their lives. As Noah discovered, God is trustworthy.
God Almighty makes all things new. This is an expression of his omnipotence. As the waters of the great flood covered the earth “God caused a wind to pass over the earth” (Genesis 8:1). The Hebrew word translated as “wind” is ruach and may also be translated as “breath” and “spirit.” It was the ruach of God that hovered over the face of the primitive earth (Genesis 1:2). It should also be understood that it is the ruach of God that is grieved by human rebellion (Isaiah 63:10; Ephesians 4:30). Because of human corruption the ruach of God was withdrawn from creation and the flood came (Genesis 6:3). After the flood it is the ruach that caused the waters to subside and give way to new life.
After the flood, Noah built an altar and worshiped! (Genesis 8:20). He experienced both the terror and faithfulness of God. As the ruach blew across the surface of the earth, this surviving human family experienced the refreshing and renewing power of God. They knew that although God was to be feared, he could be trusted. This understanding brought them to a place of worship. We have witnessed similar responses to our own tragedies. After September 11, 2001 communities throughout the nation and world responded to the crisis with worship. President Bush led the nation in a prayer service from the National Cathedral. Likewise, after the Asian tsunami, people of all religious faiths were compelled to pray and worship. After hurricanes and tornadoes many believers assemble amidst the ruins of church buildings to sing songs of praise and offer prayers. As we are faced with the devastation of various “acts of god” it seems that we respond with fear and trust. This faith response is also demonstrated by the generosity of fellow human beings. It is ironic that the best of the human heart is often revealed in the midst of terrible destruction. After acts of war and terror, tsunamis and hurricanes, the peoples of the world often respond by giving millions of dollars and offering various forms of relief.
However, this is not a universal human response to the actions of God. Even as some worship, others choose to curse and blaspheme God (Revelation 16:9, 11, 21). The great flood did not change the violent nature of humanity (Genesis 9:5-6). The descendents of Noah are as corrupt as the generation that perished in the great flood.
Even if humanity proved to be corrupt and wicked, God is proved to be gracious. In response to Noah’s worship, God said, “…I will never again destroy every living thing, as I have done” (Genesis 8:21). God is committed to the preservation of life on the earth. We will face more “acts of God.” Earthquakes will rattle human civilization, volcanoes will explode, and storms will blow. Even so, the ruach of God continues to move over the earth. We will find that God is terrible and to be feared. We will also find that God is faithful and to be worshiped. Also, during these times we may find something of God’s self in us as we continue to be gracious to those who have suffered.
