The tragedies of September 11 can be seen as a curse that struck with devastating impact, and it must be acknowledged that such a curse would not have occurred without divine approval. Proverbs 26:2 suggests that a curse without cause does not alight, implying that there was ample justification for this calamity to befall the nation. The immense loss of life, with a death toll between 3,000 and 5,000, is a stark reminder of the severity of this judgment, especially when contrasted with the daily toll of over 4,000 lives lost to abortion in the United States, a figure that reflects a broader moral failing. As a people, we are not innocent victims but bear collective guilt, deserving of whatever God in His wisdom chooses to inflict upon us. Historical figures like George Mason and George Washington have warned that national sin invites divine punishment through calamities, reinforcing the belief that Providence responds to a nation's disregard for divine order with judgment. As citizens, we share in the nation's fate, having accepted God's material blessings, and must now deeply consider the many ways we may have offended the Creator who sustains us.

The concept that experiences and events appearing as curses may actually be blessings in disguise is illustrated through the experiences of Job. Job's trials, though seemingly curses, were part of God's providence. The providence of God touches on the pain and suffering of persecution, faith, and His sovereignty, as well as the sometimes violent and inexplicable deaths, such as those of Nadab and Abihu. In the Old Testament, God's providence is generally tied to obedience and disobedience, with the principle that if you obey God, you are blessed, and if you disobey Him, you are cursed. However, the book of Job presents an anomaly, where Job, despite being obedient and upright, suffered greatly. Job's trials were a part of God's providence, demonstrating that God can create both good and calamity. This is further supported by the notion that God's judgments are also part of His providence, as seen in the case of Job, who accepted calamity as being from God, alongside blessings.

All the people answered and said, 'His blood be on us and on our children,' as they responded to the proceedings against Christ. This phrase likely refers to the rabble, stirred by the Temple leaders, who acted in accordance with what God had ordained from the foundation of the world. In the execution of this plan, both Gentile and Jew played their part. At the appointed time, the burden of supposed blood libel and the cycle of rejecting God will be set aside, allowing the Jews to begin anew as a people under the rule of Jesus Christ in His millennial Kingdom.