2 Samuel 3:39 And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me… The Lord shall reward the doer of evil according to his wickedness. In the Revised Version the words are rendered as a wish: "The Lord reward the wicked doer according to his wickedness." The substantial meaning is the same in both translations. "In his impotence to punish Joab himself, David remits him to the just judgment of God" ('Speaker's Commentary'). The words may be taken in respect to all evil doers. None can escape the judgment of God, even if they escape punishment from men. I. THE CERTAINTY OF THE DIVINE PUNISHMENT OF EVIL DOERS. This follows from: 1. The relations of God to men. As Ruler, Lawgiver, Judge. He will certainly not fail in the exercise of the functions which belong to these relations. Even if we think of him as Father, we may be equally certain that impenitent sinners will not go unpunished. What would a father be worth who should allow a depraved son to defy himself, and seriously injure other children of the family, with impunity? If he can by any means, gentle or severe, reform him, well, - this he will prefer; but if not, he must banish and abandon him. And to say that Omnipotent love need not and cannot resort to this extremity of punishment is to go beyond our knowledge, and contrary to the plain statements of Holy Writ, where the chastisement which reforms and the punishment which crushes are clearly distinguished. To make Gehenna a purgatory is certainly to add to the teaching of our Lord respecting it. 2. His threatenings. Those of conscience and those of Holy Writ. They abound throughout the Bible, and are nowhere more frequent and awful than in the teaching of the tender and loving Christ. 3. His character. As holy and just, loving righteousness and hating iniquity; truthful in regard to his threatenings as well as his promises. 4. His omniscience. Men often succeed in hiding their evil deeds or themselves from their fellow men; but it is impossible thus to escape Divine judgments (see Job 34:21, 22). 5. His omnipotence. Criminals may in some states of society be, like Joab, too strong to be punished by those in authority; but God is mightier than the mightiest. There is, therefore, no possibility of resisting his judgments. 6. The teachings of experience. The penalties which follow violations of natural law. The results of wrong doing upon body, mind, circumstances. The penalties inflicted by society on those who practise certain forms of wickedness. II. THE SATISFACTION WITH WHICH THIS CERTAINTY IS SOMETIMES REGARDED BY THE RIGHTEOUS. According to the Revised Version the words are a wish, a prayer; but even according to the Authorized Version they are uttered with evident satisfaction. David desired that justice should be executed on Joab; and, feeling his own inability to execute it, was relieved by the assurance he felt that it would not therefore fail of execution. Would such a feeling be wrong in a Christian? St. Paul did not think so. "Alexander the coppersmith did me much evil: the Lord reward [or, 'will reward'] him according to his works" (2 Timothy 4:14, where there are two readings, as here two renderings). In the case of powerful villains injuring and trampling down the weak, but who cannot be reached by human justice, can any one doubt that the feeling of confidence that the justice of God can and will reach them is a proper feeling to cherish, although it should be associated with the desire that they may, if possible, be converted? In the case of impenitent sinners in general, it is the known purpose of God to punish them according to their works. Shall his children disapprove his conduct, or only silently submit; or not rather acquiesce, approve, and, at times at least, cherish complacency? Does not the prayer divinely taught to them, "Thy will be done," apply to this part of his will? They bear the image of God's righteousness as well as loving kindness. They have strong regard for his character and honour, as well as for the happiness of his creatures. They cannot but desire that all rebellion against him should be put down by the power of his love on the hearts of the rebels, if it may be; if not, by the severe measures of his justice. In the case of serious wrong done to ourselves, we are doubtless to suppress all emotions of revenge, and to pray for and be ready to forgive the wrong doer; yet the above cited expression of St. Paul shows that, in certain circumstances, we may remit the offender to Divine justice; and in another place (Romans 12:19) he gives this as a reason for not avenging ourselves: "It is written, Vengeance is mine; I will repay, saith the Lord." The love which is so characteristic of Christianity is not, then, incompatible with hatred of sin and the desire that sin should be punished. The two are identical when the punishment is desired that the sinner may be led thereby to repentance. They are not incompatible, when, the persistence and impenitence of the sinner being supposed, love for others and zeal for the law and government of God produce at least acquiescence in his judgments. It should be observed, however, that such emotions as we have been speaking of are to form but a small part of the inner life of the Christian. Indignation against evil, and desire for its punishment, need rather to be restrained and guided, than inculcated and cherished. The sentiments towards others which should ordinarily predominate are those of pure and direct benevolence. Yet let sinners lay to heart that, unless they repent and seek salvation through Christ, God will certainly render to them according to their wickedness. "Be sure your sin will find you out." "Repent ye therefore, and be converted, that your sins may be blotted out." - G.W. Parallel Verses KJV: And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the LORD shall reward the doer of evil according to his wickedness. |
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