By: Obed Pineda
The Bible teaches, “Where there is no counsel, the people fall; but in the multitude of counselors, there is safety” (Proverbs 11:14, emphasis added). The validity of this wise statement increases when we learn that it was none other than a king himself who spoke from experience. Indeed, history reveals that many of the great empires of old were ruled by a king and his royal court. The mightiest kingdoms were easily identified by their fair rules that governed the land and appeased its citizens. Royal edicts that were composed by a king deemed wise due to his careful selection of counselors assisting him in his righteous rule. A selection that proved its value because it was composed of seasoned, experienced men who genuinely cared for the people and knew how to represent their needs prudently to the king. For those honored with a seat at the king’s royal court, it was essential that they understood the enormous responsibility they were entrusted with by both, the king and his entire kingdom. However, if this system is to work properly, humility and trust are key. In other words, the king must trust that his royal court will counsel him wisely before making a final decision, but his counselors must also trust and accept the king’s ruling decision. The mutual respect for one another radiates when each side is open to listening to one another, confident that the best decision is sought after and not a selfish one bred from malicious intent. Often, this becomes a difficult challenge when the subject of war and peace is the one being discussed by the king and his court. No wonder King Solomon wrote, “plans are established by counsel; by wise counsel wage war” (Proverbs 20:18, emphasis added). There is no doubt that many variables must be meticulously examined in order to justify waging war if the king seeks to rule righteously. One trait that defines a king and his court as just is their assessment of the inevitable collateral damage produced from battle. In several instances, this has been the deciding factor to detaining the start of a war. The number of innocent and righteous people that would be affected by battle outweighs the justification for a war. On the contrary, it proves that the level of wickedness has not yet reached a tipping point, manifesting that the time for their punishment has not yet arrived. Any king willing to dismiss the vast amount of deaths of the righteous immediately discards himself as wise and just. He proves that his motive for waging a war is selfish ambition and not righteous retribution to the wicked. For this reason, it is important to realize that Jehovah God’s decision to destroy Sodom and Gomorrah, was not one taken lightly by Him (Genesis 18:20-21). Let us not ignore that “the Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2nd Peter 3:9, emphasis added). This lesson was fundamental for Abraham to further mature his faith in God. It was vital for him to understand that God’s choice to punish the wickedness of the cities of the plain (Sodom, Gomorrah, Admah, and Zeboiim, Genesis 19:24-29 and Deuteronomy 29:23) was justified by the truth that “the outcry against Sodom and Gomorrah is great, and because their sin is very grave” (Genesis 18:20, emphasis added). Therefore, it is fabulous to learn that God nurtured Abraham’s faith by granting him a seat at His royal court, as described in the sacred pages of Holy Writ. The Bible teaches us that prior to destroying the cities of the plain, “the Lord said, ‘Shall I hide from Abraham what I am doing, since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have known him, in order that he may command his children and his household after him, that they keep the way of the Lord, to do righteousness and justice, that the Lord may bring to Abraham what He has spoken to him’” (Genesis 18:17-19, emphasis added). It must be noted that God expresses His confidence in His friend but also establishes the level of trust that existed between He and Abraham. The psalmist explains the high importance of this conversation between Jehovah and Abraham regarding Sodom and Gomorrah since “the secret of the Lord is with those who fear Him, and He will show them His covenant” (Psalm 25:14, emphasis added). God’s decision to include Abraham on His plans for Sodom demonstrates just how much the father of faith had spiritually grown. It is unquestionable that the intensity of this revelation was only intensified when he realized that his nephew, Lot, still lived at Sodom (Genesis 19:1). Yet, the wisdom of God’s decision to trust His friend’s judgment to be fair and balance as he discerned the news is immediately visible. Scripture tells us that after Jehovah God reveals this information to Abraham, “then the men turned away from there and went toward Sodom, but Abraham still stood before the Lord. And Abraham came near and said, ‘Would You also destroy the righteous with the wicked…Far be it from You to do such a thing as this, to slay the righteous with the wicked, so that the righteous should be as the wicked; far be it from You! Shall not the Judge of all the earth do right’” (Genesis 18:22-23, emphasis added). Observe that Abraham astutely understood that the Lord had allowed him the opportunity to inquire about His decision. He comprehended that God was sharing this revelation with him not solely to notify, but to allow him the right to seek a better understanding of His judgment upon the cities of the plain. Abraham was not ignorant of the evil that reigned in those cities, having encountered it when he rescued Lot and refused to accept the king of Sodom’s gift (Genesis 14:21-24). However, he knew that apart from his nephew, there were still some righteous men living in those cities at that time, as evidenced by his successful rescue provided by God. Thus, his query to the Lord unequivocally stemmed from this memory. Abraham’s question to Jehovah God was not doubting His righteousness; it was examining the moral condition of the cities of the plain. Abraham was striving to asses how quickly and deeply Sodom and Gomorrah had descended into immorality that merited their obliteration. He prudently sought to intercede for them, but regrettably learned just how dire their moral conditions had become. A truth evinced by Abraham’s appeal to God’s absolute rightful justice instead of His grace. The fact that He did not ask God to have mercy upon them exhibits Abraham’s understanding of the situation. He was well aware that they had unfortunately squandered away Jehovah’s mercy already. Because of this, when he confirmed the measure of their depravity, he “returned to his place” (Genesis 18:33b). To be continued…