Both Amos and Zechariah mention “the” earthquake that shook Judah sometime during the reign of Uzziah (792-740 BC). It is part of Amos’ personal history. But for Zechariah, “the” earthquake that took place 250 years earlier still serves as an illustration of people fleeing from impending disaster.
As a young child, all I knew about an earthquake was limited to the one that destroyed much of San Francisco in 1903. Looking at pictures and reading articles about those few moments in time, was both fascinating and frightening.
In 1755 an earthquake ravaged Lisbon, Portugal, which justified for some attacks upon urbanization, as well as the existence of a good and all-powerful God. If people were not crowded together into cities, then tens of thousands would not die when the earth shook. And if God is both good and all-powerful, why would He allow (much less decree) such devastation?
But clearly people living together in cities, like bees in a hive, seem to be as much a part of the natural order as earthquakes. And why a good, all-powerful God would allow (much less decree) earthquakes has no clearer answer than the one given by Yahweh in Job chapters 38-41, which leaves Job acknowledging that there are things he can neither know nor understand (42.1-6).
The fact of mankind’s sinfulness and of creation’s bondage to corruption are obvious. But this is also true: mankind is not nearly as sinful as it could be, and nature is not often destructive. The teaching of scripture suggests that God’s common grace, that is, His unmerited favor, has restrained both mankind’s behavior and creation’s turmoil. But few ask why this should be. Most are far less impressed by God’s mercy than they are concerned by what they interpret to be His lack of compassion or power.
The story of the Gospel is God choosing to suffer the humiliation of becoming a man, of living among us, of freely taking upon Himself the sins of His people, of suffering the horrible death of crucifixion, of paying the penalty for their transgressions, of dying to free them from Satan’s curse and power, and of rising victorious over sin, death and the grave.
As my friend, Bob Drake, often says: “That’s why we call it good news.”
And now, in the midst of Haiti’s suffering, we have the opportunity to supply some of their physical needs, as well as sending people to minister to people who having almost nothing have lost almost all they had.
Kyle Mullinax is there. There is the possibility that Pastor Mullinax and Boo will be able to fly to HAFF by the end of this week. Their purpose will be to minister to those who are ministering to the Haitians.
Some of you may end up going to Haiti in the next few weeks to help in whatever way you can. Long after the media blitz has died down, the church of Jesus Christ will still be there ministering in His Name to these dear people. Sunday, February 7th, all of you will have an opportunity to help in a limited way. The diaconal offering, which we collect by envelope the first Sunday of each month, will be designated exclusively for the Presbytery’s “Hope for Haiti” fund. By contribution to this offering, you can assist the efforts of the churches in the Presbytery who will assist people we know and ministries with which we are familiar.
You can also continue to bring the needed supplies being collected in the hallways between Mark and Eric’s offices.
If the Lord should tarry, perhaps there will come a moment in church history when it will be remembered how God’s people rallied together to provide for the needs of the Haitians. May God use this unimaginable tragedy to glorify Himself by accomplishing far more good than we could ever ask or imagine.
Pastor Caines