Handing Over Personal Enemies to God for Vengeance
The concept of handing over personal enemies to God for vengeance is rooted in biblical teachings that emphasize God's sovereignty over justice and retribution. In the Psalms, David praises God, saying, "The God who executes vengeance for me, And brings down peoples under me" [3]. This theme is echoed in other passages, such as Psalms 18:47 and II Samuel 22:48, where David attributes his victories over his enemies to God's vengeance on his behalf [1, 2].
The biblical principle is clear: vengeance belongs to God alone. The apostle Paul quotes Deuteronomy 32:35, saying, "Vengeance is mine, I will repay, saith the Lord" [9]. This is reinforced by John Gill's commentary on Hebrews 10:28, which notes that vengeance is a divine prerogative, not to be exercised by humans in a private capacity [6].
In the Christian tradition, this principle has been interpreted as a prohibition on personal revenge. Tertullian, in his treatise on the precept of loving one's enemies, notes that the lex talionis (law of retaliation) in the Old Testament was intended to restrain injury, not encourage revenge [8]. Augustine further develops this idea, arguing that while God avenges sin, humans are called to love their enemies and pray for those who persecute them [10].
The Reformed tradition, as represented by John Calvin, emphasizes that God's vengeance is a manifestation of his justice and righteousness. Calvin notes that when God takes vengeance on wicked men, it is a consolation to believers and promotes their salvation [7]. In his Institutes, Calvin also highlights the importance of understanding the different motivations behind human actions and God's actions, even when they appear similar [12].
In practice, this means that Christians are called to trust in God's justice rather than taking revenge themselves. Torrey's Topical Textbook lists numerous biblical references that exhort believers to forbear, love their enemies, and not take revenge [4, 5]. Instead, they are to "give place to wrath" and let God execute vengeance in his own time and way [4].
The early Christian fathers, such as Augustine, saw the exercise of vengeance as a divine prerogative that is not to be usurped by humans. Augustine argues that even in the context of war, the goal should be peace and the safety of the community, and that such actions are justified when undertaken in obedience to God [11].
Sources
- II Samuel “II Samuel 22:48 (LEB) — God does vengeance for me, bringing down peoples under me.”
- Psalms “Psalms 18:47 (YLT) — God--who is giving vengeance to me, And He subdueth peoples under me,”
- 2 Samuel “2 Samuel 22:48 (NASB) — The God who executes vengeance for me, And brings down peoples under me,”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Revenge — Forbidden by our Lord -- Le 19:18; Pr 24:17,29; Mt 5:39-41; Ro 12:17,19; 1Th 5:15; 1Pe 3:9. Christ an example of forbearing -- Isa 53:7; 1Pe 2:23. Rebuked by Christ -- Lu 9:54,55. Inconsistent with Christian spirit -- Lu 9:55. Proceeds from a spiteful heart -- Eze 25:15. Instead of taking, we should Trust in God. -- Pr 20:22; Ro 12:16. Exhibit love. -- Le 19:18; Lu 6:35. Give place to wrath. -- Ro 12:19. Exercise forbearance. -- Mt 5:38-41. Bless. -- Ro 12:14. Overcome others by kindness. -- Pr 25:21,22; Ro 12:20. Keep others from taking -- 1Sa 24:10; 25:24”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Enemies — Christ prayed for his -- Lu 23:34. The lives of, to be spared -- 1Sa 24:10; 2Sa 16:10,11. The goods of, to be taken care of -- Ex 23:4,5. Should be Loved. -- Mt 5:44. Prayed for. -- Ac 7:60. Assisted. -- Pr 25:21; Ro 12:20. Overcome by kindness. -- 1Sa 26:21. Rejoice not at the misfortunes of -- Job 31:29. Rejoice not at the failings of -- Pr 24:17. Desire not the death of -- 1Ki 3:11. Curse them not -- Job 31:30. Be affectionately concerned for -- Ps 35:13. The friendship of, deceitful -- 2Sa 20:9,10; Pr 26:26; 27:6; Mt 26:48,49. God defends against -- Ps ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 10:28: For we know him that hath said,.... That is, God, whom the apostle and the Hebrews knew; not merely by the works of creation and providence, but by the Scriptures, which they were favoured with, and by which they were distinguished from the Gentiles, and by which they knew his being, nature, and perfections; particularly, that what he said he was able to perform, and that he was true and faithful to every word of his, and to what he has said, Deu 32:35 vengeance belongeth unto me, I will recompence, saith the Lord. Vengeance belongs to God, not as to the affection,”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 3.7: vengeance, I reply that this vengeance, is threatened against wicked men and enemies of the Church. To the latter, therefore, he will be a terror, but to believers he will be a consolation; and accordingly he adds that he will come to save them, because otherwise it might be objected, “What is it to us if our enemies be punished? What good does it do to us? Must we take delight in the distresses of enemies?” Thus he expressly declares that it will promote our “salvation;” for the vengeance which God takes on wicked men is connected with the sa”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XVI.--THE PRECEPT OF LOVING ONE'S ENEMIES. IT IS AS MUCH TAUGHT IN THE CREATOR'S SCRIPTURES OF THE OLD TESTAMENT AS IN CHRIST'S SERMON. THE LEX TALIONIS OF MOSES ADMIRABLY EXPLAINED IN CONSISTEN (part 2): the purpose of restraining the injury in the first instance, which it had forbidden on pain of retaliation or reciprocity;(17) so that every man, in view of the permission to inflict a second (or retaliatory) injury, might abstain from the commission of the first (or provocative) wrong. For He knows how much more easy it is to repress violence by the prospect of ”
- Deuteronomy (Baptist/Reformed) “John Gill on Deuteronomy 32:34: To me belongeth vengeance and recompense,.... Or, I will repay, or recompence, as it is quoted in Rom 12:19; and so all the three Targums, the Septuagint and Vulgate Latin versions, here, and so Jarchi interprets it. Vengeance belongs only to a divine Person, not to an Heathen deity called Dice, or vengeance, Act 28:4; nor to Satan and his spiteful angels, nor to any of the sons of men in a private capacity; though magistrates, being in public office, and representing God, are revengers to execute wrath on them that do evil, Rom 13:4; otherwise it is peculiar to”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXII.--73. But the question before us is rendered more urgent by what the Apostle John says: "If any man see his brother sin a sin which is not unto death, he shall ask, and the Lord shall give (part 4): so that the flesh is brought under subjection to the spirit; partly by the condemnation of those who persevere in sin, so that they are righteously disposed of in such a way that they cannot be troublesome to the righteous who reign with Christ. Look at the Apostle Paul; does it not seem to you that he avenges the martyr Stephen in his ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 67): perform their military duties in behalf of the peace and safety of the community. When war is undertaken in obedience to God, who would rebuke, or humble, or crush the pride of man, it must be allowed to be a righteous war; for even the wars which arise from human passion cannot harm the eternal well-being of God, nor even hurt His saints; for in the trial of their patience, and the chastening of their spirit, and in bearing fatherly correction, they are rather benefited than injured. No one can have any power agai”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 34: behold, I conspired against my master, and slew him, but who slew all these?” If I mistake not, I have already shown clearly how the same act at once betrays the guilt of man, and manifests the righteousness of God. Modest minds will always be satisfied with Augustine’s answer, “Since the Father delivered up the Son, Christ his own body, and Judas his Master, how in such a case is God just, and man guilty, but just because in the one act which they did, the reasons for which they did it are different?” ( August. Ep. 48, ad Vincenti”