Aslan was leaving. Not forever. But he was leaving. Since Narnia was free from the White Witch and firmly secure in the hands of the Pevensie children, his role was fulfilled. At least for now.
As Mr. Tumnus and Lucy watched him leave, Tumnus explained how Aslan could not be tied down, how he enjoyed coming and going, and that he had other lands to oversee. Then Mr. Tumnus concluded, “He’s wild, you know. Not like a tame lion.” Lucy readily agreed, then added, “. . . but he is good.”
That C.S. Lewis crafted Aslan the Lion to be a Christ-like figure is beyond dispute. That Lewis painted a picture of a God who cannot be controlled or manipulated, but is feared and loved at the same time is the tension we experience. God is anything but a plaything, making the Lion image perfect for a couple of reasons. One, who isn’t tempted to bury oneself into the soft fur of a lion, while terrified of what a mauling might be like? We’re drawn to God’s love, grace and goodness, but respectfully fearful of his holiness. Secondly, the prophet Amos describes God as a roaring voice from Zion (Amos 1:2).
As God’s roar is heard, his words are dissimilated through Amos. Indictments ring out against the nations for their hostile crimes committed to the people. His holiness has been violated in the people he created (i.e. imago dei from Genesis 1:27). In his protective goodness he’ll hold the nations accountable. Here are the listed defendants and the indictments charged against them:
● Syria, if Amos is taken literally, committed war crimes by threshing the bodies of helpless people like one threshes or combines the wheat (1:3).
● Philistia captured, not just the military men, but also women, children and elderly then sold them to Edom, presumably as slaves (1:6).
● Phoenicia not only committed the same crime as Philistia, but blatantly broke and disregarded a treaty in the process (1:9)
● Edom, as expected, is charged with disregarding the same treaty. On top of that count, they let their military go unchecked by murdering without mercy or compassion like an animal ripping apart its prey. Some scholars believe they cut open the bellies of pregnant women (1:11).
● Ammon extended their borders by claiming land they had no right to, and in doing so, explicitly committed the same transgression Edom did on pregnant women (1:13).
● Moab violated a (possible) sacred burial place of Edom’s king, then dishonoring him and its nation by burning his bones (2:2).
● Judah rejected God’s law, unashamedly failing to keep his decrees (2:4).
● Israel’s sins: they sold the righteous and poor into slavery for money; they denied justice to the oppressed; fathers and sons (sexually) shared the same woman; they prostituted themselves before idols; they refused to return a pledge; and they drank wine taken as fines (this may either be an idolatrous or social injustice sin [2:6-8]).
God’s concern for the people of this world reaches beyond his chosen people. He’s invested in the lives of those we often deem “outside his fold.”
Such flagrant disregard for the humanity of people while justifying these atrocities aroused God’s holy wrath. Such unconcealed suffering in the victims’ broken lives moved God’s goodness to protect his creation. So the predators standing in the place of power who is responsible for committing these crimes will be held accountable for their actions. He will bring justice and make all things right. The prey’s cry for help will be heard by God who will act on their behalf. For God is not one who can be tamed . . . but he is good.
Soli Deo Gloria!
(i.e. only God is glorifie