I’ve visited the Holy Land twice, and I’m always surprised how small this country is. So much history and events of our faith happened here, yet the land isn’t much bigger than Vermont. This land is a place of great suffering, marked by the historic sites of Masada, Megiddo, and Golgotha. It’s also the place of great joy, as evidenced in the Church of the Nativity in Bethlehem, the Church of the Holy Sepulcher in Jerusalem, and the Western Wall of the Temple in Jerusalem.
When we speak of the Holy Land, we include the ancient kingdoms of Judea and Israel, as well as modern day Palestine. The modern state of Israel was formed in 1948, as a homeland for diaspora Jews, who are the ones whom conquering foreign nations had exiled from their homeland over the centuries.
The history of the Hebrew people has been marked by suffering. As Deuteronomy relates, they are a “people holy to the LORD your God; the LORD your God has chosen you out of all the peoples on earth to be his people, his treasured possession. It was not because you were more numerous than any other people that the LORD set his heart on you and chose you—for you were the fewest of all peoples” (7:6-7).
They endured slavery in Egypt, wandering in the wilderness until they entered the promised land, and then were at the mercy of stronger nations who wanted to control the trade routes, which intersected inside the borders of Israel.
The earliest diaspora was the Babylonian exile in 586 BCE, plus a later exile to Alexandria, Egypt, in the 1st century BCE. That first exile was marked by the trauma of the Jews’ loss of Solomon’s Temple and their residency in the holy city. They’d always depended on these two as permanent and a source of God’s special protection. However, their failure to honor God completely negated this protection. In the exile, the people learned how to live as God’s chosen people by studying God’s word, keeping the law, and separating themselves from the Gentiles.
About five million Jews lived outside of Palestine during the Roman era, but most of them lived within the confines of the Roman Empire. Even before the destruction of the Jerusalem Temple in 70 CE, diaspora Jews outnumbered those who lived within the bounds of the territory of the Holy Land.
After World War II, with the Nazi massacre of over 6,000,000 Jewish individuals of all ages and sexes, this Holocaust ignited the desire within those others who shared with Jews the same values they represented in the world. Social justice and compassionate assistance to the weak stood in the way of Hitler’s regime, for he believed Jews opposed the Nazi natural order, which was the powerful exercise unrestrained power on behalf of the superior white race. In Hitler’s view, any restraint on the exercise of white power would inevitably lead to the weakening, even the defeat, of this master race. (We hear echoes of this heretical view in the current replacement conspiracy, which claims migrants are poisoning the blood of our nation.)
An entire book in the Old Testament is dedicated to the question of suffering, especially the question of do the righteous suffer. Under the retribution theory of justice, a good person should not suffer, and a sinful person deserves suffering. However, all of us know infants born with dread physical conditions, who obviously haven’t had a chance to sin. In the Old Testament view, his parents’ sin would have caused his suffering, but Jesus reminds us in John 9:3–
“Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him.”
The book of Job reminds us suffering happens to all of us, and how we react to it is evidence of our transformation into the image of God. Do we seek mere retribution, or will we let suffering transform us? This is a moral question for us today, especially in our suffering adverse society. Yet, we’ll let those on the margins suffer, while we avoid suffering ourselves. The 31st chapter of Job lists the acts of a righteous man who cares for the widows, orphans, and strangers in his land, yet he suffers. But Job is no quitter, even if he is a complainer. He asks God, “Why do the righteous suffer?”
The Gaza Strip, where all the fighting between the Israeli army and the Hamas militants is currently ongoing, is slightly more than twice the size of Washington, DC., our nation’s Capitol. The Capitol is 68.35 square miles, while the Gaza Strip is just shy of 139 square miles. As a comparison, Little Rock, Arkansas, is 123 square miles in area. Little Rock has a 2024 population of 200,546. Compare this with the two million people live in the Gaza Strip. After living in rural Arkansas most of my ministry, I find Little Rock crowded. The Gaza Strip is 10 times more crowded than our state capital.
Why do I mention this? When a tornado rips through a town or a city in Arkansas, it causes damage on a large scale to those people in that area. Because we don’t have densely populated areas, our suffering is limited to a few. This doesn’t discount their particular suffering, but it does mean suffering is limited, for which we can be thankful. When 2,000 pound bombs drop on high rise dwellings, numerous people are made homeless, and the possibility of injuries is high. Perhaps we don’t see this suffering because it’s in a distant land, or because some of the injured call god by another name. If we can’t recognize human suffering as the suffering of another child of God, we’re losing our ability to see the world as God sees God’s world.
Rebuilding Gaza will be a massive undertaking because Israel’s bombardment has caused mass destruction. Current estimates are at least a half million Palestinians in the enclave won’t have a home to return to when the war ends, according to the UN aid office. By the end of 2023, about 1.9 million people had been displaced, or nearly the entire population, some more than once, as people moved in search of safety. Because of bombing, by the end of 2023, about 65,000 housing units across Gaza Strip have been destroyed or rendered uninhabitable. In addition, over 290,000 housing units had been damaged, according to the Government Media Office in Gaza. Officials estimate many more will be unable to return immediately due to the level of damage to surrounding infrastructure, as well as the risk posed by of Explosive Remnants of War.
Currently residents in Gaza are facing famine, for the existing World Food Program ready-to-eat food options are falling short of meeting people’s crucial caloric needs. Bread, made from fortified flour, holds the potential to address some of the unmet requirements for essential vitamins and minerals, which the current ready-to-eat baskets fail to provide. Moreover, providing bread as a no-cook food option is crucial when households lack the means to cook meals. Thus, incorporating bread into aid provisions is not only as a practical solution, but also is a key strategy to fulfill immediate nutritional needs.
I first visited the Holy Land in 2000, just before the intifada of 2001. At the time, the Gaza Strip was under Israeli control. Following the 1948 Arab-Israeli War, Egypt administered the newly formed Gaza Strip; Israel captured it in the Six-Day War in 1967. Under a series of agreements known as the Oslo Accords signed between 1993 and 1999, Israel transferred to the newly created Palestinian Authority (PA) security and civilian responsibility for many Palestinian-populated areas of the Gaza Strip as well as the West Bank.
After June 2007, when HAMAS took over the Gaza Strip, Israel and Egypt have enforced tight restrictions on movement and access of goods and individuals into and out of Gaza. Fatah, another political movement, and HAMAS have since reached a series of agreements aimed at restoring political unity between the Gaza Strip and the West Bank but have struggled to enact them. Therefore, Egypt and Israel have maintained border control over the Gaza Strip, determining who and what enters or leaves.
Since Hamas’ surprise attack on the music festival and the settlement nearby, not only have the Jewish people suffered harm due to 1,200 immediate deaths but also the continued terror of those held captive by the Hamas terrorists. Some say Christ suffers only for those who go on to have faith in his saving work on the cross. I was asked once on an Emmaus walk, “Are we saved when we profess our faith in Christ, or when Christ died on the cross for us?”
They were surprised when I answered, “Yes.” It’s not an either-or question. After all, Christ died once, for all, as an act of saving grace. God raised him from the dead to make him the first of many to cast off the chains of sin and death. When we, centuries later, profess our faith in Christ, we accept his suffering on our behalf and his resurrection as our promise of a life to come. As Christians, we often base our world view on our claim to the promises of God, but we forget Christ’s death and resurrection is a promise to all people, even to those who haven’t professed faith in Christ. As the writer of Hebrews (1:8-9) once said:
“Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.”
As I worked on my painting, it went through several iterations. First it stayed close to the map of the ruins of Megiddo, which I painted in yellows. Megiddo is the site of the battle to end all battles, and the place where the forces of good meet the forces of evil. Because Israel is on the crossroads of many trade routes, nations have always met there to contest for dominance. I left many scar scribbles on the canvas to represent the destroyed walls of the ancient city. As is my usual practice, I hung up my canvas to live with it awhile, but the longer my painting hung on my wall, the more unsatisfied I was. I can always tell when my inner vision isn’t meshing with finished work. When I took the work down, I flipped it 180 degrees and repainted it in red, for the bloodshed of this most recent war. As I painted out most of the scribbles, I saw the cross appear out of the image. By destroying the remnants of destruction, I had simplified the image down to its essence.
In all things, the cross is crucial. We moderns don’t understand suffering or pain. We deny it, reject it or medicate it with something that keeps us from feeling it. My personal medicinal choices are ice cream and chocolate. If I can combine them in one substance, so much the better! A recent bout with the shingles this past December had me consuming both foods for medicinal relief. Other people use wine, TikTok, or another medication of choice to escape from emotional or physical pain.
Revenge is is a dish best served cold because if we take revenge in the heat of the moment, we’ll over do our response and won’t know when to stop. If we wait, cooler heads will prevail, and a more limited response will likely be our action. Less damage, and less mayhem, but we humans don’t seem to be built this way. Those who have suffered will often return suffering in kind as a “hair of the dog cure.” This is why abuse and family violence is generational. The ancient Hebrews practiced the BAN, or a primitive religious practice of dedicating for destruction an entire group of people and their possessions to the LORD. This was done to cleanse the land and keep the Hebrew people pure from idolatry. Paul had Deuteronomy in mind when he wrote in Romans 12:19—
“Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.”
While the western world has the crusade mentality, which is similar to the extreme ban, we also have the just war theory. Modern wars are fought by democracies mostly with this mindset, for the international community is in agreement the ends should justify the means. Unfortunately, terrorists don’t agree and fight according to their own extremist beliefs. We have to ask ourselves what happens to us when we adopt their policies and inflict extreme suffering on civilians to the point of causing starvation and homelessness by destroying their homeland. If we act the same as those whom as we despise, have we become them instead? We lose the moral high ground when this happens. It’s time to draw back and reconsider our motives and our methods: how can we be just, compassionate, and holy, as God is holy? Otherwise, we’re suffering for nothing or causing others to suffer meaninglessly.
When we read scripture, God’s Holy Spirit should work in our hearts and minds to make a change in us to confront and conform us into God’s holy nature. If no change happens, we need to ask God to open our hearts and minds to be conformed to God’s Holy Spirit. If it’s painful to read scripture, remember Christ suffered for us. Many of us can’t read the scriptures to be transformed, for change is difficult and painful. However, staying the same is also difficult and painful. (Maybe this is why only 10% of Americans read their Bible daily.) I find God has compassion on those who suffer, especially those who do so while “working out their own salvation in fear and trembling.”
Remember God has compassion and is near to the broken hearted,
Joy and Peace,
Cornelia
Gaza Strip – The World Factbook
https://www.cia.gov/the-world-factbook/countries/gaza-strip/
Hostilities in the Gaza Strip and Israel | Flash Update #85 | United Nations Office for the Coordination of Humanitarian Affairs – occupied Palestinian territory
https://www.ochaopt.org/content/hostilities-gaza-strip-and-israel-flash-update-85
Holocaust | Definition, Concentration Camps, History, & Facts | Britannica
https://www.britannica.com/event/Holocaust
Little Rock, Arkansas Population 2024
https://worldpopulationreview.com/us-cities/little-rock-ar-population
Ban – Encyclopedia of The Bible – Bible Gateway
https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Ban
Report: 26 Million Americans Stopped Reading the Bible Reg…… | News & Reporting | Christianity Today https://www.christianitytoday.com/news/2022/april/state-of-bible-reading-decline-report-26-million.html
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