How do we coalesce righteous vengeance with commanded grace?

[davejonescue]

I hope that was the right words for the title? But on the way home from work, I was kind of meditating on how meek Moses was. For instance, if Israel offended God, or even offended him, he fervently prayed for their forgiveness; even if their destruction was merited. I desire this spirit, but often times I find an internal contradiction, in that I pacify my potential bitterness in the case of being slandered, mistreated, and used; by telling myself God is jealous for his children, and thus, woe to those who would harm or abuse his elect. But at the same time, both Moses and Jesus went out of their way to plead to God on the behalf of those who did them (or God) wrong that they would not fall into his hands. I dont want to fall into the trap of inwardly wanting to give place for Gods wrath, but outwardly pleading God passes over an offenders ignorance as a formal exterior facade of sanctification; if that makes sense. I really want to feel more bad for those who would harm me, to the point I beg God not to avenge me, then the potential satisfaction of knowing God avenges his children. How do I cultivate this spirit? Or is this even a proper spirit to try and cultivate?

 

[Elizabeth]

I don't know if this is helpful or not, but CS Lewis (I know, I know) in The Great Divorce (I know, I know) laid out pity (passion vs action) for the unrentent thusly, and it really helps, I think, when dealing with our feelings towards the wicked.

“And yet . . . and yet … ,” said I to my Teacher, when all the shapes and the singing had passed some distance away into the forest, “even now I am not quite sure. Is it really tolerable that she should be untouched by his misery, even his self-made misery?”

“Would ye rather he still had the power of tormenting her? He did it many a day and many a year in their earthly life.”

“Well, no. I suppose I don’t want that.”

“What then?”

“I hardly know, Sir. What some people say on earth is that the final loss of one soul gives the lie to all the joy of those who are saved.”

“Ye see it does not.”

“I feel in a way that it ought to.”

“That sounds very merciful: but see what lurks behind it.”

“What?”

“The demand of the loveless and the self-imprisoned that they should be allowed to blackmail the universe: that till they consent to be happy (on their own terms) no one else shall taste joy: that theirs should be the final power; that Hell should be able to veto Heaven.”

“I don’t know what I want, Sir.”

“Son, son, it must be one way or the other. Either the day must come when joy prevails and all the makers of misery are no longer able to infect it: or else for ever and ever the makers of misery can destroy in others the happiness they reject for themselves. I know it has a grand sound to say ye’ll accept no salvation which leaves even one creature in the dark outside…”

“But dare one say – it is horrible to say – that Pity must ever die?”

“Ye must distinguish. The action of Pity will live for ever: but the passion of Pity will not. The passion of pity, the pity we merely suffer, the ache that draws men to concede what should not be conceded and to flatter when they should speak truth, the pity that has cheated many a woman out of her virginity and many a statesman out of his honesty – that will die. It was used as a weapon by bad men against good ones: their weapon will be broken.”

“And what is the other kind – the action?”

“It’s a weapon on the other side. It leaps quicker than light from the highest place to the lowest to bring healing and joy, whatever the cost to itself. It changes darkness into light and evil into good. But it will not, at the cunning tears of Hell, impose on good the tyranny of evil. Every disease that submits to a cure shall be cured: but we will not call blue yellow to please those who insist on still having jaundice, nor make a midden of the world’s garden for the sake of some who cannot abide the smell of roses.”

 

[davejonescue]

I don't know if this is helpful or not, but CS Lewis (I know, I know) in The Great Divorce (I know, I know) laid out pity (passion vs action) for the unrentent thusly, and it really helps, I think, when dealing with our feelings towards the wicked.

“And yet . . . and yet … ,” said I to my Teacher, when all the shapes and the singing had passed some distance away into the forest, “even now I am not quite sure. Is it really tolerable that she should be untouched by his misery, even his self-made misery?”

“Would ye rather he still had the power of tormenting her? He did it many a day and many a year in their earthly life.”

“Well, no. I suppose I don’t want that.”

“What then?”

“I hardly know, Sir. What some people say on earth is that the final loss of one soul gives the lie to all the joy of those who are saved.”

“Ye see it does not.”

“I feel in a way that it ought to.”

“That sounds very merciful: but see what lurks behind it.”

“What?”

“The demand of the loveless and the self-imprisoned that they should be allowed to blackmail the universe: that till they consent to be happy (on their own terms) no one else shall taste joy: that theirs should be the final power; that Hell should be able to veto Heaven.”

“I don’t know what I want, Sir.”

“Son, son, it must be one way or the other. Either the day must come when joy prevails and all the makers of misery are no longer able to infect it: or else for ever and ever the makers of misery can destroy in others the happiness they reject for themselves. I know it has a grand sound to say ye’ll accept no salvation which leaves even one creature in the dark outside…”

“But dare one say – it is horrible to say – that Pity must ever die?”

“Ye must distinguish. The action of Pity will live for ever: but the passion of Pity will not. The passion of pity, the pity we merely suffer, the ache that draws men to concede what should not be conceded and to flatter when they should speak truth, the pity that has cheated many a woman out of her virginity and many a statesman out of his honesty – that will die. It was used as a weapon by bad men against good ones: their weapon will be broken.”

“And what is the other kind – the action?”

“It’s a weapon on the other side. It leaps quicker than light from the highest place to the lowest to bring healing and joy, whatever the cost to itself. It changes darkness into light and evil into good. But it will not, at the cunning tears of Hell, impose on good the tyranny of evil. Every disease that submits to a cure shall be cured: but we will not call blue yellow to please those who insist on still having jaundice, nor make a midden of the world’s garden for the sake of some who cannot abide the smell of roses.”

Thank you. It doesnt really answer the question I have, as Lewis seems here to be trying to be more of a novelist and I am looking more for a theological, pastoral type answer. Something straight-forward. Also, if I am reading this correctly, Lewis seems to be a talking about Gods ultimate decree against wickedness, that it must cease and be punished; while I am kind of more concerned how to cultivate a heart that both understands that mistreatment is deserving of Gods retribution by our inheritance, but genuinely seeking to plead for Gods mercy for the abuser as the abused. I feel conflicted, because at times, like in the Psalms, David invokes the right of divine retribution, but in other places it seems we are commanded (or exampled) to seek our enemies mercy because their wickedness stems from reprobation or ignorance. This is why it conflicts me, because I can find myself "protected" in the sense that all wrong that comes to me will be avenged (and also profitable for my pruning,) but sometimes that "protection" makes me fain mercy, and pray for my enemies in a way I think I am being obedient, but actually desire God to ignore my prayers and instead enact justice. If that makes sense.

 

[Jerusalem Blade]

Romans 12:17,18,19: Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

 

[Ben Zartman]

Perhaps until you are glorified you will not be able to feel the things you ought in the way that you ought to.
I feel a great revulsion and animosity toward certain slanderers and hypocrites I've been burdened with, but when I think about the coming Judgment Day, my feelings turn more into pity, and I pray for their repentance and restoration. I can honestly say, even of those I can't stand to speak to right now, that I cannot bring myself to wish them damned, but forgiven. It's as if I'll feel partly responsible, since I was a foil for their iniquity, for their punishment, even though I know that's a little silly.

 

[Poimen]

With respect to our own condition, will and hearts, we do so imperfectly, though conscientiously, carefully, humbly and righteously.

More importantly, in all things we must submit to God. Part of this submission to him involves our uninterrupted prayer for our enemies since he has commanded it and wills that we commit not only his judgment but the potential bestowal of his mercy upon those who assault us. In this we witness to ourselves of his workmanship within as well as to a watching world.

But also consider that when Moses pleads for mercy for malefactors part of God's answer to his request was that he has mercy on whom he has mercy (Exodus 33:19). Indeed one day we will perfectly revel in the will of God which includes his terrible vengeance, even now considering that act is due to our enemies and will be poured forth, unmitigated, on that great day. Notice that Paul comforts his suffering friends with that great truth (2 Thessalonians 1:6-8 cf. Psalm 125:3).

Rarely, however, is it made plain to us in this life what is God's eternal decree regarding individual persons. Only, then, can his revealed will direct our thoughts as well as our actions. In short, the day of the Lord will reveal all his purposes to which we must await for the fate of each individual to be uncovered. Indeed as God's judgment is inevitable this must in part must excite our prayers and witness to the lost though humbly submitting to the hard truth that even those things will work for the greater judgment of those who resisted the offered grace in them.