[First posted in 2013, an excellent defense in behalf of the “Old Testament” God we love and worship whose Name is YHWH.
Author-Sinaite BAN@S6K adds this note:
“I would like to acknowledge prior studies of Mr. Glenn Miller, a bible researcher, speaker. Without the notes I made, taken from his studies, this series would have been impossible for me to write. THANK YOU MR. MILLER.”
—-Admin1.]
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Image from deeredeemed.wordpress.com
Vengeance: This is another word whose biblical usage has undergone a change, particularly its connotation in our time, such that it is questionable the way we understand it now from its biblical connotation. Significant problems face today’s bible readers, including theologians as to the meaning of “the vengeance of God” as worded in the OT.
Why is it that God’s acts in the OT can be understood with such negative terms?
Vengeance as used in the OT implies a problem that has to do with language and theological aspect. Its usage in our time has acquired a derogatory meaning through its association with a self-centered, illegitimate and immoral action.
- Vengeance is viewed as connected with hatred, wrath and lust, to get even against one who has inflicted harm.
- Vengeance has the implication of personal retaliation, bitter and excessive conduct towards someone who has done great harm.
- It is understood in our modern language as a destructive force, creating a strong tension between vengeance and justice.
In our this day and age when the government provides its own system of justice, vengeance as the private enactment of justice will not be tolerated. As long as private punishment has not been stopped and replaced by public enforcement of justice, it is difficult to realize a situation of assured justice in communal life.
From a legalistic perspective, vengeance is viewed as a phenomenon that in essence belong to the underdeveloped stage of the legal system. In view of this, it is not surprising that the OT references to God’s vengeance cause misunderstanding and offense resulting in the meaning attributed to the word vengeance..The negative connotation of the word vengeance hinders a proper understanding of the intention and meaning of the word in relation to God’s ‘vengeance’. Hence, it is necessary to research how the OT writers understood the vengeance of God.
In the OT, the concept of vengeance has a positive connotation, both from the usage of the word as well as from God’s viewpoint. In the OT, vengeance has to do with lawfulness, justice, and salvation. Again, we find that ‘biblical vengeance’ is not the same as modern vengeance specially because of it close association with jealousy and wrath, both words which, we have seen are misunderstood by today’s readers.
The first thing to note is that vengeance in the bad sense does occur in the bible and it is recognized as such. Vengeance fall into two categories of definition,
a) the rendering of a just punishment upon a wrongdoer or the recompense given to the victim of a wrong deed.
b) vindictive revenge inflicted by the wicked upon the innocent.
The second thing to note is that the latter meaning –vindictiveness— is expressly forbidden in the OT. Passages in which vengeance connotes revenge or vindictiveness (Lev. 19:18, Ps. 8:3; 44:17, Jer. 20:10, Lam. 3:60, Ezek. 25:12, 15) In these texts, vengeance expresses a destructive and hateful attitude that leads to vengeful acts.
c) When applied to ANE [Ancient Near East] gods, the word can take on similar content as that of wrath – a responsibility to protect a dependent and doing so in a legal process manner.
The concept of vengeance in the OT is complex . Although the English term vengeance is perceived as derogatory, the concept in the Hebrew bible is generally presented in a positive light as a type of action appropriate (with certain limitations) to humans and particularly to God. The term appears to have developed its central meaning from the context of judicial language. Most of its used in the OT passages have at least a vague legal theme in which vengeance is viewed as the rectification of some misdeed. It refers to just punishment meted out to a wrongdoer or to the damages or compensation awarded to the victim. This is not seen as malicious or vindictive retaliation by the wronged person, but rather as a just recompense for a crime done. Understood this way, vengeance is not opposed to love in any sense, and the often assumed dichotomy between the OT God of vengeance and the NT God of love. This notion cannot be sustained from the biblical data.
The imprecatory psalms (Ps 7, 35, 58, 59, 69, 83, 109, 137, 139 are often cited as examples, although imprecatory statements appear in numerous other psalms) which call for divine judgment on the ungodly. The imprecations on these psalms have often been viewed as expressions of personal hatred and explained as a manifestation of a low level of religious and moral maturity in the OT.
These statements have been contrasted with NT commands to love one’s enemy (Matt.39:44) as a basis for concluding that the NT abandons the OT concept of vengeance and calls for a higher ethic grounded in love rather than hate. This sort of antithesis between the OT and NT cannot be sustained. The OT not only enjoin an ethic of love and forbid revenge (Lev.. 19:17-18 but clear statements on the vengeance of God may also be found in the NT (Matt.24:41, Acts 8:20, 13:10-11, Gal 1:8-9, 1Cor 16:22. Rev.6:10)
Because of the OT expression of just hatred against God’s enemies who also sought to destroy His people (Ps. 54) we tend to to feel that the OT teaches one must always hate his enemies. That this is not true may be seen from Paul’s quotation of Proverbs 25:21-22 and Romans 12:20. The ancient Hebrews like many modern Christians misapplied the doctrine of divine vengeance and used it as an excuse for harboring vengeful feelings against each other. Jesus was rebuking this misapplication in Matt. 5:43ff. and in such places as Matt. 19:19, he is quoting Lev. 19:18.
“You shall not avenge or bear a grudge against the children of your people but love your neighbor as yourself. I am the Lord.”
Even in the OT legislation, God places so many limits on punishments — apparently to limit how much vengeance would be taken within the community. Even the often maligned “an eye for an eye and tooth for a tooth ” even though it was not understood literally, but was “same value” compensation based in most cases was actually a restriction on excessive punishment within Israel as we now know quite well. What OT wants to establish is a principle of equity so that punishments fit the crimes. The purpose of the principle was not to allow for revenge but rather to prevent it. If this vengeance is actually some kind of legal action on behalf of someone, then what kind of actions are the objects of this legal movement? What are the goals of the action?
The prophet Amos announced the punishment of the surrounding nations for their crimes against humanity (Amos 1) and this culminates in the announcement of the punishment of Israel for his trangressions in the form of idolatry (Amos 3:14) and the crimes against fellow Israelites (Amos 4:1ff)
Divine vengeance is particularly invoked upon external enemies who oppress Israel, on the upper class class which has unlawfully enriched itself at the expense of the humble, on those who have been unfaithful to Yahweh, and on those who seek to injure the faithful individual.
Again these announcements of or calls for God’s vengeance generally are not to be construed as calls for vindictive action by God, but rather should be understood as appeals for justice. God’s vengeance will restore the balance which has been upset by wickedness, God is asked to announce that that He will bring about a just punishment for the guilty and compensation for the victim (Ps. 94:1-2, Jer. 51:23-37. Isa. 35:4, Ps. 79:10) Because of its relationship to justice, the divine vengeance can be described both in terms of encouragement to the oppressed as in Isa. 61:1-4 or in harsh terms of punishment , as in Ps. 58.
God’s vengeance is usually disciplinary in nature and aims at the restoration of lawfulness and the covenant in order that Zion will turn into a city of righteousness. God’s vengeance calls to a halt the wickedness and the crying of injustice in Zion. Usually God’s vengeance is turned against the nations because they attempt to reach out for world power in their unlimited lust of power: Assur (Nah. 1:2). Babel (Isaiah 47:3, Jer. 50:51) Egypt (Jer. 46:10) because they recklessly rise against himself and injure his honor (Deut. 32) and because they try to destroy His people, Israel.
There is often a close relationship between vengeance over the enemy and the salvation of God’s people. God’s vengeance marks the turn from destruction to restoration, from injustice to peace, and as such can be the object of joy, (Ps. 58) or contents of worldwide jubilation (Deut. 32:43).
More and more, God’s vengeance gets eschatological as stated in the prophetic teachings, one day God’s vengeance will prepare the way for the new Zion., all obstacles for perfect joy and peace will be eliminated by God’s vengeance. Isa. 1:24-
“I will get relief from my foes and avenge myself on my enemies”
—-describes how God will restore justice to the city of Zion. Here again vengeance is used in a legal context, but the surprising thing is that the foes and enemies on whom the Lord will avenge himself are not foreign nations, but the Israelite inhabitants of Jerusalem. Although the evil of God’s people cannot be tolerated by a righteous God, here, as in Lev. 26, the purpose of the divine vengeance is their redemption. Zion will be redeemed with justice. (Isaiah 59:17)
In Deuteronomy 32:35, 41, 43, we find one of the most vocal passages, declaring God’s vengeance.
v. 35 says, Vengeance is mine and retribution. In due time their foot will slip. For the day of this calamity is near. And the impending things are hastening upon them.
v. 41 If I sharpen My flashing sword, And My hand takes hold on justice, I will render vengeance on My adversaries, And I will repay those who hate Me.
v. 43 Rejoice O nations with His people; For He will avenge the blood of His servants, and I will render vengeance on His adversaries and I will atone for His land and His people. Let us look at the intervening verses,
35 Vengeance is Mine, and retribution, In due time their foot will slip, For the day of their calamity is near, And the impending things are hastening upon them.
36 For the Lord will vindicate His people, and will have compassion on His servants, when He sees that their strength is gone, And there is none remaining, bond or free.
37 And He will sway, Where are their gods, The rock in which they sought refuge?
38 who ate the fat of their sacrifices, And drank the wine of their libation? Let them rise up and help you, Let them be your hiding place.
39 See now that I, I am He, And there is no god besides Me; It is I who put death and give life, I have wounded and it is I who heal, And there is no one who can deliver from My hand.
40 Indeed, I lift up My hand to heaven, And say, as I live forever,
41 If I sharpen my flashing sword, And my hand takes hold on justice, I will render vengeance on My adversaries, And I will repay those who hate Me.
42 I will make My arrows drunk with blood, And My sword shall devour flesh, With the blood of the slain and the captive, from the heads of the leaders of the enemy.
43 Rejoice O nations, with His people; For He will avenge the blood of Hisw servants, And will render vengeance on His adversaries, And will atone for His land and His people.
Note that vengeance is coming, because of His compassion for His people. And that other nations of the world will celebrate the execution of this vengeance as well—the freedom from the tyranny of the oppressor.
Most of the violent images of God in the OT link vengeance/wrath as a means to deliverance for His people. Isaiah 63 says,
Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this robed in splendor, striding forward in the greatness of his strength? It is I, speaking in righteousness, mighty to save. Why are your garments red, like those of one treading the winepress? I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath. their blood spattered my garments; and I stained all my clothing. For the day of vengeance was in my heart, and the year of my redemption has come. I looked, but there was no one to help, I was appalled that no one gave support; so my own arm worked salvation for me, and my own wrath sustained me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground.
Thus we, see the following purposes of God’s vengeance:
- Restoration of the covenant
- giving His people maintenance of justice;
- peace,
- harmony,
- celebration, and
- prosperity;
- discipline within His wayward people;
- refining for growth in personal and communal integrity and righteousness;
- liberation of God’s servant or His faithful;
- recognition by the nations and allowing Israel’s knowledge of God to influence the nation.
God’s vengeance are all exceptionally constructive and/or reconstructive; these goals are sought universally by all. Salvation is most often the goal of vengeance.
Vengeance is never an end, it is a means to an end.
The fact that God’s vengeance stands in the service of salvation is the most evident from the longing for and joy concerning this vengeance, in which there is no trace of malice.
The nations of the world rejoice over the vengeance of God, who brings atonement (Deut. 32:43). The vengeance prepares the way for eternal joy in Zion (Isa. 34:35) and is one part of the content of the good news (Isa. 61). The book of Nahum concludes with the universal joy. The vengeance of God brings comfort, relief and hope (Ps/ 58, 79. 94) and it takes away the final barrier for the eternal praise of all creatures. (Ps. 149)
Given that vengeance seems to be this restructuring event, in a way similar to wrath, it is no wonder why the poor and troubled of the world cry out to God for His intervention in this way. In a later book, particularly in the psalms, there was emphasis on his intervention to ensure justice for the person offering prayer (Ps. 9:4ff; 35:23; 43:1; 74:22) and for the poor (Ps.140:12). Divine vengeance is presented as appropriate and is often requested by a petitioner when the latter is afraid that justice may not be done on a human level as seen in 1 Sam. 24:12, Jer. 11:19-20; Pa. 79:9-10.
The exact form of the divine vengeance upon the wicked is usually left quite vague.
Divine vengeance is also invoked upon external enemies who oppress Israel, on the upper class which has unlawfully enriched itself at the expense of the humble, on those who have been unfaithful to Yahweh, and on those who seek to injure the faithful. Again, these calls for God’s vengeance are not to be regarded as calls for vindictive action by God, but rather understood as appeals for justice. God’s vengeance will restore the balance which has been upset by wickedness. God is asked to bring about a just punishment for the guilty and compensation for the victim. (Ps. 94:1-2, Jer. 51:34, Isa 35:4, Ps. 79:10)
Because of its relationship to justice, the divine vengeance can be taken in terms of encouragement to the oppressed. The call for God’s vengeance in the imprecatory psalms and the confessions of Jeremiah imply a situation of an abandonment of private revenge and a total surrender to him who judges righteously. In no instance is the satisfaction of feelings of hatred of embittered people at stake. The prayer for vengeance is the prayer for victory of lawfulness and the revelation of the God of the covenant, who keeps His word. Without God’s vengeance, there is no justice.
With respect to terminology and content, there is a connection between God’s vengeance and his action as judge. the vengeance of God is a manfestation of his justice. It is legitimate and is precisely intended to bring the punishing judgment of the kingly judge. The justice of God, is the last hope for the destitute and the righteous, who no longer can expect anything from earthly judges.
The cry for justice and vengeance appeals to the same heart that holds back as long as possible. God’s vengeance upon the enemies of His people is usually directly connected with his liberating love for and protection of Israel, as attested in the writings of the prophets. It is seen too in the psalms that the OT belief in the God of faithfulness and love at times comes under pressure, not because of the realization of God;s vengeance but because of its absence.
In the OT, God’s vengeance and love are not clashing, irreconcilable descriptions. Between the vengeance and love of God, there is no contradiction, but sometimes, there is tension. as indicated in the change of God’s heart in Hosea 11:8.
There is no balance between vengeance and love; the overpowering love of God is evident in the whole OT. He delights to enact loving kindness, justice and righteousness on earth, and has no pleasure in the death of the godless. A moment of his wrath does not detract from his eternal love. He does not bring heartfelt affliction upon mankind. Wrath and vengeance are variables, while love is a constant in God’s relationship with mankind.
God’s patience and long suffering with the godless is sometimes so great the the prophet in Jeremiah 15 and Psalms 58 and 79 are nearly brought to despair. God’s heart is not in the vengeance but he does so when there is no other option. We see that vengeance is not opposed to love. Vengeance and love in the OT do not form a contradictory word pair in contrast to our modern usage of the words. God’s vengeance has nothing to do with a spontaneous, wrathful or hateful urge to destroy. Then on the other side, the love of God is not just good affections, but it can be expressed as wrath and jealousy. God’s love is his dynamic, holy love. His vengeance is motivated by his desire to bring salvation. The vengeance of God is the evident proof of his sovereign rule over Israel and the nations.
A just and good ruler makes himself known to his people, on one aspect in love and faithfulness, help and assistance but on the other hand, by strong judgment upon evil doers. What kind of love would it be if he ignores the lot of his subjects and allow the enemy to wildly have his way? So we see the sovereign God of the covenant reveals himself as a God of compassion, grace, faithfulness and forgiveness and as a God who does not treat the guilty as if innocent, and punishes injustice.
Finally, let us take into consideration the honor of Yahweh and various images of profaning the covenant. Yahweh’s legitimate demand is that he be acknowleged as the One and Only God, the Creator of heaven and earth.the provider of all things and the Faithful One to all His people. He also indicated what He considers to be profaning the Covenant and being His enemy. What is wonderful is that this involves His fundamental solidarity with the faithful. Deut. 32: 41ff:
“if i sharpen my flashing sword, and My hand takes hold on justice. I will render. With the vengeance on My adversaries. And I will repay those who hate Me. I will make My arrows drunk with blood and my sword shall devour flesh. With the blood of the slain and the captives, From the long haired leaders of the enemy. Rejoice O nations, with His people; For He will avenge the blood of His servants, And I will render vengeance on His adversaries .
(Deut. 32:41 ff.) Notice that the oppressors are God’s enemies, but is is the blood of His servants that is avenged. To assault his faithful is to assault Him. To dishonor His household is to dishonor Him. “In their distressed, He was distressed” (Isa. 63:9)
When does profaning happen? Mal. 2:10 shows that the covenant is profaned through intra-Israelite treachery. Amos 2:6ff, shows that profaning God’s name is done by social exploitation and injustice. Proverb 30:9, stealing from another Israelite profanes God’s name. And any person oriented evil that counts as crimes against Yahweh is a crime against God and profanes His name. What we see is that Yahweh’s intimate relation with His people is the basis for much of the more religious sounding causes of vengeance. In solidarity with His people, arrogance against them is tantamount to arrogance against Him.
Similar to wrath then vengeance is the act of restoring justice and peace to the created order. It is finite, historical and catalytic. In much of the biblical passages, where vengeance is connected to wrath, the point is obvious. It is tightly connected to salvation and the final deliverance of God’s faithful from all forms of oppression and treachery . Once full liberation is done. there is no more vengeance. As a means to an end, it has fulfilled its purpose. As with wrath, vengeance is the catalytic action that separates His people from those who have and would have continue to oppress them.
So we see, vengeance is not vindictiveness as used in our times. It is a judicial intervention at the end of a legal process that rescues and recompenses the victim. and enforces upon the violator the just consequences of their wickedness. A far cry from the modern usage of vengeance.
Love is a part of God’s character; wrath and vengeance are not, they are God’s responses to acts of treachery and malice. God is slow to anger and pursues what is best for His creatures. When evil arises that threatens the goodness of life, and shambles the pursuit of good communal relationships, God intervenes. He waits in the hope that the evil men will have time to rethink what they do, and if they persist in wickedness, God will act decisively and in fulfillment of His covenant with His people to grant peace and rest to us.
The acts of God are from a heart—-
- that loves His people,
- seeks our good,
- that weeps over oppression,
- grieves over the wrath that He would bring,
- and would always seek another way—REPENTANCE.
The derisive connotations of the words, jealousy, wrath and vengeance in modern usage are not present in the OT.
BAN@S6K
