Is the Current Drought God’s Punishment?

Photo by Ilya Varlamov Photo by Ilya Varlamov
God does not only act historically; He also rules the nature which He created. This thought runs throughout Holy Scripture. Psalm 103 is a magnificent hymn to God Who created all things in His wisdom, and Who continues to care not only for man, but for His other creations as well: He watereth the mountains from His chambers; the earth shall be satisfied with the fruit of Thy works. He causeth the grass to grow for the cattle, and green herb for the service of men. To bring forth bread out the earth (Ps. 103:14–15). People of Biblical times always looked at rain as an expression of Divine mercy: And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing (Ezek. 34:26). The Psalmist praises God’s mercy, for He sent rain even while the Jews were wandering in the desert: A rain freely given shall Thou ordain, O God, for thine inheritance; yea, it became weak, but Thou shalt restore it (Ps. 67:10).

Also through the Prophet Moses did the Lord reveal to the chosen people that their prosperity depends upon their faithfulness to God, and upon their fulfillment of the commandments which He gave to people. If they stray from their fulfillment of the commandments and worship idols, then The LORD's wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit (Deut. 11:17).

On the other hand, the Lord God sends people fruit-giving rain for their pious life: If ye walk in my statutes, and keep my commandments, and do them; Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit (Lev. 26:3–4).

Referring to the significance of moisture for the earth, the Prophet Hosea says of the Lord: Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth (Hos. 6:3). After a dry summer beginning in mid-May until the second half of October, a rainy period begins in Palestine. The most fruitful rains were the early (October­–November) and the late (February–early March) rains, which are often cited in Holy Scripture (see Jer. 5:24; Jac. 5:7). The late, spring rains were especially needed for a fruitful harvest. Thanks to these rains, the reservoirs were filled from which crops were irrigated during the dry summer months.

For Biblical man, raised on the Divinely-revealed holy books, the thought that weather could exist independently from God would have made no sense. In chapter 14 of the book of the Prophet Jeremiah is found the Lord’s word to the prophet about drought. The Prophet says to the Lord, Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things (Jer. 14:22). This very important thought about Divine Providence in nature is developed in the New Testament. God witnesses of Himself: Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness (Acts 14:17).

The catastrophe that has visited our country not only shows the painful wounds of society, but is also a testimony to its generally catastrophic spiritual and moral state. Only a small portion of the population leads a spiritual life and strives to fulfill the Divine commandments. A large part of the population suffers from the serious illness of faithlessness, and strives to indulge its passions. All morbid wounds grow from this: millions of women murder their own children by abortion; fornication takes place on a massive scale; and widespread greed eats away at the moral values of society like acid. There are many other illnesses. St. Basil the Great says, “If no one makes an effort to repent over the causes of woeful manifestations: why there is drought, why rain, why thunderbolts, why hail? This is for us, who have unrepentant hearts, and who have not been converted until we are stricken.” St. John Chrysostom speaks also about the need to correct our lives and place our hope in God: Leave to God “the time for the end of calamity, and we shall only pray; we ourselves shall live piously; for it is our affair to turn to virtue, while it is God’s affair to stop calamities.” In another work, this great preacher warns: “God is powerful to stop all catastrophes, but until He sees our conversion, He does not put a stop to our woes.”

Hieromonk Job (Gumerov)
Translated by Pravoslavie.ru/OrthoChristian.com

8/13/2010

See also
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St. Augustine
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" For Judgment I am Come into this World..."
Metropolitan Philaret (Voznesensky)
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Metropolitan Philaret (Voznesensky)
The Church, telling us today about this miracle of the Savior, at the same time chants in the person of each of us: “Blind with my spiritual eyes, I come to you, O Christ, like one born blind.” Not long ago we prayed to our Lord intensively: “Grant that I may see my own sins.” If we ask to see, to be able to see our sins it means we cannot see them as well as is needed. This is because our “spiritual eyes” are blind.
Homily on the Sunday of the Paralytic. On Divine Punishment Homily on the Sunday of the Paralytic. On Divine Punishment
St. Ignatius (Brianchaninov)
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St. Ignatius (Brianchaninov)
This commandment of the Lord has enormous importance for us. It teaches us that we are subjected to sickness and other catastrophes of this earthly life for our sins. When God delivers us from sickness or catastrophe but we return to a sinful life, we are again consigned to catastrophes that are more onerous than those which were our first punishments sent from God to bring us to our senses.

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