Reformed Theology's View on Avengeing Enemies

Reformed Theology's View on Avenging Enemies

Reformed theology emphasizes the importance of not avenging oneself, instead trusting in God's sovereignty to mete out justice. This perspective is rooted in biblical teachings, such as Deuteronomy 32:41, which states, "If I have sharpened the brightness of My sword, And My hand doth lay hold on judgment, I turn back vengeance to Mine adversaries, And to those hating Me--I repay!" ^[2]. Similarly, Psalm 7:5 warns against avenging oneself, saying, "si reddidi retribuentibus mihi mala, decidam merito ab inimicis meis inanis" or "If I have rewarded evil to him that was at peace with me, let the enemy pursue my soul and overtake it" ^[1].

The biblical basis for not avenging oneself is further reinforced by passages such as Romans 12:19, which quotes Deuteronomy 32:35, saying, "Vengeance is mine, I will repay, saith the Lord" ^[4]. This theme is echoed in the teachings of Jesus, particularly in Matthew 5:44, where He instructs His followers to "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" ^[3].

Reformed theologians like John Calvin interpret these biblical teachings as a call to trust in God's justice rather than seeking personal vengeance. Calvin notes that God's vengeance is a source of consolation for believers and a terror to the wicked ^[11]. This perspective is also reflected in the writings of the early Church Fathers, such as Augustine, who emphasizes the importance of loving one's enemies and forgiving those who have wronged us ^{[5, 6]}.

In his commentary on Psalms, John Gill, a Baptist/Reformed theologian, highlights the redemptive power of God, stating that He "shall redeem their soul from deceit and violence" ^[9]. This understanding is in line with the Reformed emphasis on God's sovereignty in matters of justice and vengeance.

The early Church Fathers also grappled with the concept of avenging enemies. Tertullian, for instance, notes that Christians are enjoined to love their enemies and not retaliate when injured ^[7]. Augustine further develops this idea, arguing that the command to love one's enemies is not in conflict with the biblical passages that speak of God's vengeance. Instead, he suggests that these passages should be understood in the context of God's justice and the believer's role in loving and forgiving others ^{[6, 10]}.

In summary, Reformed theology's view on avenging enemies is centered on the biblical teachings that emphasize trusting in God's justice and sovereignty. Believers are called to love their enemies, forgive those who wrong them, and not seek personal vengeance. This perspective is reflected in the writings of Reformed theologians and the early Church Fathers, who emphasize the importance of relying on God's justice rather than taking matters into one's own hands.

The historical development of this doctrine can be seen in the writings of the early Church Fathers and Reformed theologians, who consistently emphasize the importance of loving one's enemies and trusting in God's justice. As Hippolytus notes, "I will repay, saith the Lord" ^[8], underscoring the divine prerogative of vengeance.

The Reformed tradition's understanding of this doctrine is also reflected in its confessional and creedal articulations, which emphasize the importance of trusting in God's sovereignty and justice. By not avenging oneself and instead loving one's enemies, believers demonstrate their trust in God's ability to mete out justice and bring about redemption.

Sources

Psalms “si reddidi retribuentibus mihi mala, decidam merito ab inimicis meis inanis. -- Psalms 7:5”
Deuteronomy “Deuteronomy 32:41 (YLT) — If I have sharpened the brightness of My sword, And My hand doth lay hold on judgment, I turn back vengeance to Mine adversaries, And to those hating Me--I repay!”
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 ”
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”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. VIII.--28. The fifth petition follows: "And forgive us our debts, as we also forgives our debtors." It is manifest that by debts are meant sins, either from that statement which the Lord Himself (part 2): as we also forgive;" but if you pardon it, you see how he who is enjoined to offer such a prayer is admonished also with respect to forgiving a money debt. 29. That may indeed be construed in this way, that when we say, "Forgive us our debts, as s we also forgive," then only are we convicted of having acted contrary to this rule, if we ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LXXIX. (4) (part 11): show that much more the just God will speedily make the judgment of His elect, who cry unto Him day and night, Thence is also that cry of the Martyrs under the altar of God(11) that they may be avenged in the judgment of God. Where then is the, "Love your enemies, do good unto them that hate you, and pray for them that persecute you"?[12] Where is also the, "Not rendering evil for evil, nor cursing for cursing :"(13) and, "unto no man rendering evil for evil"?(14) ... For when the Lord was exhorting us to love enemies,”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXXVII. (part 1): If we are enjoined, then, to love our enemies, as I have remarked above, whom have we to hate? If injured, we are forbidden to retaliate, lest we become as bad ourselves: who can suffer injury at our hands? In regard to this, recall your own experiences. How often you inflict gross cruelties on Christians, partly because it is your own inclination, and partly in obedience to the laws! How often, too, the hostile mob, paying no regard to you, takes the law into its own hand, and assails us with stones and flames! With the very frenzy of the Baccha”
Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TREATISE V.(8) (part 13): I will repay, saith the Lord." (1) And again the Holy Spirit forewarns, and says, "Say not thou, I will avenge myself of mine enemy, but wait on the Lord, that He may be thy help." (2) Whence it is plain and manifest, that not by our means, but for our sakes, all those things are happening which come down from the anger of God. 18. Nor let anybody think that Christians are not avenged by those things that are happening, for the reason that they also themselves seem to be affected by their visitation. A man feels the pu”
Psalms (Baptist/Reformed) “John Gill on Psalms 72:14: He shall redeem their soul from deceit and violence,.... From all the secret and open designs and efforts of their enemies; "from deceit", and deceitfulness of sin and its lusts, so as that they shall not be finally hardened and destroyed by it; from the deceitfulness of the old serpent the devil, and all his cunning wiles and stratagems; and from false teachers, who lie in wait to deceive, and who would, if possible, deceive the very elect, but shall not: and from "violence"; from the violent and tyrannical power of sin, so as that it shall not have the dominion ove”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XIX. (part 21): shalt love thy neighbor, and hate thine enemy," how does Faustus make cut that this is peculiar to Moses? Does not the Apostle Paul speak of some men as hateful to God?(3) And, indeed, in connection with this saying, the Lord enjoins on us that we should imitate God. His words are: "That ye may be the children of your Father in heaven, who maketh the sun to rise upon the evil and the good, and sendeth rain on the just and the unjust."(3) In ore sense we must hate our enemies, after the example of God, to whom Paul s”
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”

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