Betrayal of God's Servants in Scripture and History

The theme of betrayal is a pervasive one in Scripture, manifesting in various forms throughout the biblical narrative. At its core, betrayal involves a breach of trust or faithfulness, often with severe consequences. In the biblical context, this betrayal is frequently directed against God or his servants.

The Israelites' history is marked by repeated instances of betrayal against God. They "did that which was evil in the sight of Yahweh, and forgot Yahweh their God, and served the Baals and the Asheroth" ^[1]. This pattern of behavior is echoed in the prophets, who lament Israel's treachery. Jeremiah 3:20 notes the treacherous departure of Israel from God, likening it to an adulterous wife eloping from her husband ^[6]. This metaphor highlights the depth of the betrayal, emphasizing the covenantal relationship between God and his people.

The consequences of such betrayal are severe. The Psalmist laments that God's people "rebelled and grieved his Holy Spirit," leading God to become their enemy ^[10]. This rebellion is not limited to the Israelites; it is a recurring theme throughout Scripture. The wicked are characterized by their disobedience to God, which "provokes his anger" and "forfeits his favour" ^[4].

God's servants, including prophets and leaders, are also victims of betrayal. The biblical narrative is replete with examples of faithful servants who suffer at the hands of the unfaithful. The Psalmist complains of "perjury and ingratitude" on the part of his enemies, highlighting the egregious nature of their betrayal ^[8]. The prophets, too, faced opposition and betrayal, as seen in the example of the "Man of the Lie" in the Habakkuk Pesher, who rejected the Teacher's authority and led some community members astray ^[5].

The ultimate example of betrayal is the betrayal of Jesus Christ, who was handed over to his enemies by Judas Iscariot. This event is seen as part of the divine plan, yet the betrayer is still held accountable ^[9]. The New Testament writers draw parallels between Jesus' suffering and that of the prophets and other faithful servants, emphasizing the continuity between the Old and New Testaments ^[2].

The biblical response to betrayal emphasizes the importance of faithfulness and loyalty to God. The faithful are called to persevere in the face of adversity, trusting in God's sovereignty and justice. The Psalmist exhorts readers to "rest in the Lord, and wait patiently for him" ^[3]. In the face of betrayal, God's servants are encouraged to exhibit resignation and submission to God's will, following the example of Christ ^[3].

The historical development of this theme is evident in the writings of early interpreters. Matthew Henry, a Nonconformist/Puritan commentator, notes that the shepherds of Israel are held accountable for their failure to care for the flock, highlighting the consequences of betrayal for both the perpetrators and the victims ^[7].

The biblical narrative presents betrayal as a fundamental threat to the relationship between God and his people. Through its various forms and consequences, betrayal serves as a foil to the faithfulness and loyalty that God demands from his servants. As such, it remains a significant theme in understanding the biblical account of human history and the nature of God's relationship with his people. The biblical writers' nuanced portrayal of betrayal underscores the complexity of human relationships with the divine, highlighting the ongoing struggle between faithfulness and treachery.

Sources

Judges “The children of Israel did that which was evil in the sight of Yahweh, and forgot Yahweh their God, and served the Baals and the Asheroth. -- Judges 3:7”
Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
Torrey's Topical Textbook “Torrey's Topical Textbook: Resignation — Christ set and example of -- Mt 26:39-44; Joh 12:27; 18:11. Commanded -- Ps 37:7; 46:10. Should be exhibited in Submission to the will of God. -- 2Sa 15:26; Ps 42:5,11; Mt 6:10. Submission to the sovereignty of God in his purposes. -- Ro 9:20,21. The prospect of death. -- Ac 21:13; 2Co 4:16-5:1. Loss of goods. -- Job 1:15,16,21. Loss of children. -- Job 1:18,19,21. Chastisements. -- Heb 12:9. Bodily suffering. -- Job 2:8-10. The wicked are devoid of -- Pr 19:3. Exhortation to -- Ps 37:1-11. Motives to God's greatness. -- Ps 46:10. God's love. -- Heb 12:”
Torrey's Topical Textbook “Torrey's Topical Textbook: Disobedience to God — Provokes his anger -- Ps 78:10,40; Isa 3:8. Forfeits his favour -- 1Sa 13:14. Forfeits his promised blessings -- Jos 5:6; 1Sa 2:30; Jer 18:10. Brings a curse -- De 11:28; 28:15. A characteristic of the wicked -- Eph 2:2; Tit 1:16; 3:3. The wicked persevere in -- Jer 2:21. Heinousness of, illustrated -- Jer 35:14. Men prone to excuse -- Ge 3:12,13. Shall be punished -- Isa 42:24,25; Heb 2:2. Acknowledge the punishment of, to be just -- Ne 9:32,33; Da 9:10,11,14. Warnings against -- 1Sa 12:15; Jer 12:17. Bitter results of, illustrated -- Jer 9:13,”
Dead Sea Scrolls “Habakkuk Pesher (1st century BCE), section 2: BCE), though Alexander Jannaeus (103-76 BCE) has also been proposed. The Man of the Lie (Ish ha-Kazav): Also called "the Spouter of Lies" or "the Scoffer." This figure appears to be an internal opponent, possibly a rival leader who rejected the Teacher's authority and led some community members astray. He "rejected the Law in the midst of their whole congregation." The Kittim: A foreign military power whose identity has been much debated. In the pesher, the Kittim are portrayed as a fearsome conquering army coming from afar. Most scholars identify ”
Jeremiah (Nonconformist/Puritan) “Matthew Henry on Jeremiah 3:20: Here is, I. The charge God exhibits against Israel for their treacherous departures from him, Jer 3:20. As an adulterous wife elopes from her husband, so have they gone a whoring from God. They were joined to God by a marriage-covenant, but they broke that covenant, they dealt treacherously with God, who had always dealt kindly and faithfully with them. Treacherous dealing with men like ourselves is bad enough, but to deal treacherously with God is to deal treasonably. II. Their conviction and confession of the truth of this charge, Jer 3:21. When God reproved t”
Ezekiel (Nonconformist/Puritan) “Matthew Henry on Ezekiel 34:7: Upon reading the foregoing articles of impeachment drawn up, in God's name, against the shepherds of Israel, we cannot but look upon the shepherds with a just indignation, and upon the flock with a tender compassion. God, by the prophet, here expresses both in a high degree; and the shepherds are called upon (Eze 34:7, Eze 34:9) to hear the word of the Lord, to hear this word. Let them hear how little he regards them, who made much of themselves, and how much he regards the flock, which they made nothing of; both will be humbling to them. Those that will not hear”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 35:11: Two very wicked things David here lays to the charge of his enemies, to make good his appeal to God against them - perjury and ingratitude. I. Perjury, Psa 35:11. When Saul would have David attainted of treason, in order to his being outlawed, perhaps he did it with the formalities of a legal prosecution, produced witnesses who swore some treasonable words or overt acts against him, and he being not present to clear himself (or, if he was, it was all the same), Saul adjudged him a traitor. This he complains of here as the highest piece of injustice imaginable: Fa”
Mark (Protestant academic) “Tyndale House on Mark 14:21: 14:21 must die, as the Scriptures declared: See, e.g., Isa 52:13–53:12. Jesus foreknew this betrayal as part of the divine plan (cp. 8:31-33), but his betrayer was condemned. Jesus and the Gospel writers do not explain how God’s sovereignty and Judas’s human responsibility can coexist, but both are stated without compromise (see John 19:11).”
Isaiah (Protestant academic) “Tyndale House on Isaiah 63:10: 63:10 But they rebelled: See also 1:2, 4; 59:1-15; Pss 78, 106. • Persistent disobedience and unbelief grieved his Holy Spirit (Ps 106:33; Matt 12:32; Mark 3:29). • he became their enemy: Examples include Israel’s period of wandering in the wilderness (see the book of Numbers), the period of the judges (see the book of Judges), and the period leading up to the Exile (see the book of Jeremiah).”

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