Repaying Evil with Good

Psalm 41:9-10

Even my close friend in whom I trusted,
who ate my bread, has lifted his heel against me. 
But you, O Lord, be gracious to me,
and raise me up, that I may repay them!

...............

At first glance, Psalm 41 appears to endorse revenge - you hurt me, now I will hurt you. Many of the psalms lament the injustice of bloodthirsty men and include prayers for God to bring relief and repay the evildoer. In this case, the evildoer is a said to be a close friend of the psalmist, adding further insult to injury. The writer is clearly asking for God's help so that he can repay his betrayer. So, what makes this different than the typical Tarantino movie? Is the Bible allowing or even encouraging revenge?

First, we should remember that the Psalms are poetry. And while that doesn't mean we can reinterpret them however we want, it does mean they are often very honest and personal in nature. Not everything uttered by the psalmist is necessarily an example for us to follow, since he too is a sinner struggling with faith in the midst of great trials. With some statements, we should mimic the honesty before God, but also mimic the overcoming of doubts, fears, and hate with patient faith in the One who will act on our behalf.

Second, this particular verse is actually referenced much later by Jesus himself, during the last supper.  Jesus gives us a bigger picture and a clearer example to follow when it comes to betrayal and revenge:

And when it was evening, he came with the twelve. And as they were reclining at table and eating, Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me." They began to be sorrowful and to say to him one after another, “Is it I?” He said to them, “It is one of the twelve, one who is dipping bread into the dish with me.  For the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born." (Mark 14:17-21)

When faced with betrayal by one of his closest friends, Jesus conveyed the psalmist's honesty and emotion. He stated that this man whom he trusted will indeed see vengeance. But that revenge doesn't come with an immediate show of force from Jesus, though he had every right and the power to do so. No, Jesus held his peace, accepted the will of God, and trusted that God would bring the vindication he so powerfully desired. Rather than draw his sword, he washed his disciples' feet, wore the crown of thorns, and hung on the cross, while praying for those who killed him. What a display of trust in the justice of God!

Thirdly, and similarly, the early church gave specific instruction on the topic of revenge, apparently because it was a common temptation we all would face:

Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:17-21)

Do we see how this does not contradict what we read in the psalms? Both parts of the Bible are actually conveying the same truth: vengeance belongs to God. After we make our honest prayers for God to bring justice, we must trust God completely. Then, we must overcome evil with good and even be willing to bless our enemies rather than curse them. That is the fullest expression of trust in God's timing and justice. And that act of trust may even turn that enemy into a friend.

The psalmist takes the desire for revenge and redirects it to God in honest and emotional prayer. The Savior modeled for us the patience and trust we will need to overcome evil with good. And the early church fleshed out these truths in direct application in the midst of injustice and trials.

Lord, see the injustice that we face each day, especially in cities and nations where your Word is forbidden and your name is dishonored. Look upon your children who are victims of violence and persecution. Have mercy and bring justice, for your glory and for the good of those you love. For only you have the wisdom and patience to respond to evil and overcome it with good. Fill us with that same spirit as we face today's temptations to take revenge into our own hands.

The Heart of God

John 8:58

Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”

...............

We have seen that the purpose of John's gospel is to define who Jesus is and then describe who we are by faith in Him. Another unique aspect to John's account is that it defines a Christian view of metaphysics more clearly than the other three gospels. Where Luke's gospel sought a strong epistemic basis for faith, gathering an orderly eyewitness account of Jesus' historic mission, John is more intetested in defining and interpreting who Jesus is and what that means for our lives.

By metaphysics we mean what is beyond the physical world - what is the nature of God and what is the nature of man. The answers to these two questions are the foundation of the Christian worldview - that God is by nature both infinite and personal, and that man was created in His image and is now both noble and fallen.

So far, John has defined Jesus in the following ways:

- The eternal Word, who created the universe, now made flesh and dwelling among us (chapter 1)
- The lamb of God who takes away sin (chapter 1)
- The temple who would be destroyed and raised again (chapter 2)
- The Son of Man raised like the serpent in the wilderness (chapter 3)
- The Son of God sent into the world that those who believe would have eternal life
- The bridegroom (chapter 3)
- The living water that takes away thirst (chapter 4)
- Equal with God his Father (chapter 5)
- The bread of life who takes away all hunger (chapter 6)
- The Christ, whose teaching and authority is from God (chapter 7)

Now, in chapter 8, we see a surprising act of compassion, followed by several incredible self-descriptions, where Jesus further declares that he is none other than God in the flesh. This chapter describes many ways that Jesus is in fact God Himself:

- He says what God says (8:28-29)
- He does what God does (8:28-29)
- He comes from where God is from (8:23)
- He offers a promise that only God could offer (8:50-51)
- He claims to be God (8:19, 58)

This is the metaphysical nature of God on display in Jesus. His infinite power in word and deed. His miraculous offer of eternal life. His claim to be older than Abraham. His unity with the Father. He is the infinite God.

Yet, this chapter pairs Jesus' infinite nature and divine claims with his personal care and compassion. Verses 1-11 are perhaps the most radical picture of compassion found in scripture. The Jewish worldview was built on law and justice, and anyone claiming divine power would surely judge sin as the law demands. And when called upon him to judge a woman caught in adultery, Jesus did step up and judge - it just wasn't the judgment they expected:

When they persisted in questioning Him, He stood up and said to them, “The one without sin among you should be the first to throw a stone at her.”  Then He stooped down again and continued writing on the ground. When they heard this, they left one by one, starting with the older men. Only He was left, with the woman in the center. When Jesus stood up, He said to her, “Woman, where are they? Has no one condemned you? ” “No one, Lord,”  she answered. “Neither do I condemn you,”   said Jesus. “Go, and from now on do not sin anymore.”

Consider the heart of God on display in Jesus. Infinite in his ability and divine claims. Personal in his intimate care for sinners.

Then consider how you are to respond to his life and his claims. How does it change our priorities? Our dreams? Our plans? Our day today? What does it mean for us to have life in his name?

Follow him and find out.

Then Jesus spoke to them again: “I am the light of the world. Anyone who follows Me will never walk in the darkness but will have the light of life.”

Private Sins, Public Grace

Psalm 36:1-12

Transgression speaks to the wicked
deep in his heart;
there is no fear of God before his eyes.  
For he flatters himself in his own eyes
that his iniquity cannot be found out and hated. 
The words of his mouth are trouble and deceit;
he has ceased to act wisely and do good.
He plots trouble while on his bed;
he sets himself in a way that is not good;
he does not reject evil. 

Lord, you see and know the atrocities of evil men. You see them plotting in the night, and daydreaming of what they secretly desire. You see their hypocrisy as they justify themselves. You know every secret deep in our hearts.

Your steadfast love, O Lord,
extends to the heavens,
your faithfulness to the clouds.  
Your righteousness is like the mountains of God;
your judgments are like the great deep;
man and beast you save, O Lord. 

 

Father, you contrast the dark hearts of men with a love that stretches from eternity to eternity. You offer your kindness publicly and without shame.

How precious is your steadfast love, O God!
The children of mankind take refuge
in the shadow of your wings. 
They feast on the abundance of your house,
and you give them drink
from the river of your delights. 
For with you is the fountain of life;
in your light do we see light. 

God, your vast heart of love overflows in blessings poured out on the heads of all men. Even those who despise you are daily drinking of your gifts and enjoying your patience. If only they would see the fountain from whom all these delights arise - then they would truly have life.

Oh, continue your steadfast love
to those who know you,
and your righteousness
to the upright of heart! 
Let not the foot of arrogance come upon me,
nor the hand of the wicked drive me away. 
There the evildoers lie fallen;
they are thrust down, unable to rise.

Not one day of life is promised to us, so those who know You ask for a continuing of your kindness and protection. Let the bodies of evil men lie motionless so that injustice and sorrow may finally cease. Bring your judgment and spare those who trust you, by your grace alone!

Loving Vengeance

Psalm 35:11-14

Malicious witnesses rise up;
they ask me of things that I do not know.
They repay me evil for good;
my soul is bereft. 
But I, when they were sick—
I wore sackcloth;
I afflicted myself with fasting;
I prayed with head bowed on my chest. 
I went about as though I grieved
for my friend or my brother;
as one who laments his mother,
I bowed down in mourning.

...............

In the TV series House of Cards, congressman Frank Underwood is a picture of vengeance. After losing a promised place in the new president's cabinet, he concocts an elaborate plan to systematically sabotage his political enemies. He feeds half-truths to the press. He blackmails characters into doing his dark errands. He feins humility to manipulate, and he preys on the humility of others. All for power, all for winning, all for the feeling of control and superiority over others.

There is a strain of vengeful confidence that runs throughout the Psalms, especially in the words of David, who frequently calls down curses upon his enemies. The first ten verses of Psalm 35 include such a strain, complete with passionate appeal, a list of reasons, and even a promise to rejoice when destruction finally comes upon his foes. But then, verse 11 begins a very different tone:

Malicious witnesses rise up;
they ask me of things that I do not know.
They repay me evil for good;
my soul is bereft. 
But I, when they were sick—
I wore sackcloth;
I afflicted myself with fasting;
I prayed with head bowed on my chest. 
I went about as though I grieved
for my friend or my brother;
as one who laments his mother,
I bowed down in mourning.

We were just settling in to a nice cozy bout of righteous indignation, when all of a sudden, the writer switches gears and starts grieving for his enemies, like one would mourn for a lost loved one. The wells of justice were about to brim over with acts of revenge, but then tender compassion emerged from the very same heart.  What changed?

I'd like to consider that David's prayer for swift destruction and his prayer of mourning and grief are one and the same. They occur together here, as if we should not be at all surprised by this blending of justice and mercy, of fury and tenderness. I'd like to argue that we must pray this way as well, because it is the very heartbeat of our perfectly just and loving Father in Heaven.

In Genesis 6, we see one of the greatest illustrations of this holy heart. At the moment of mankind's greatest wickedness and God's most sweeping sentence of judgment in the floodwaters, there is an ache. The heartache of a loving and grieving father:

The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the Lord regretted that he had made man on the earth, and it grieved him to his heart. So the Lord said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” (Genesis 6:5-7)

Now, it is very clear from several passages that God holds the role of judge in a way that we are not exactly to emulate. Jesus modeled compassion and mercy in the face of injustice, and he taught us to likewise love our enemies. Paul summed up this Christlike ethic with these penetrating words to the Roman church:

Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:14-21)

So, if we cannot avenge ourselves, how can we apply the imprecatory tone of Psalm 35 to our own lives? Not by our judgment or vengeful actions, but instead by our prayers. David is modeling a life of honest prayer in which God welcomes our desperate cries for justice, while simultaneously softening our hearts to even plead on behalf of those who threaten and hurt us. Again, Jesus models this on the cross, praying his enemies would find forgiveness, even as they are watching him be executed. What love! What mysterious mercy in the face of hatred!

Lord, grant me the honesty and trust to bring my cries for justice to you. Vengeance belongs to you, and yet you turn even that into moments of mercy. Let my indignation more easily shift to grief and mourning even for my enemies and those I don't like or care for. Let me plead for them like they were my own family. For you have pleaded for me in just the same way.

How Do We Respond to Injustice?

Psalms 28:3-6

Do not drag me off with the wicked,
with the workers of evil,
who speak peace with their neighbors
while evil is in their hearts.
Give to them according to their work
and according to the evil of their deeds;
give to them according to the work of their hands;
render them their due reward.
Because they do not regard the works of the Lord
or the work of his hands,
he will tear them down and build them up no more.

Blessed be the Lord !
For he has heard the voice of my pleas for mercy.

...............

On Friday, December 14, 2012, at 9:30am, a 20-year-old man ended the lives of 20 schoolchildren and 6 adults at Sandy Hook Elementary in Newtown, CT. The public response was immediate and emotionally charged. Parents wept for their lost children, while others across the country held their children a little longer before bedtime, imagining how painful it would be to lose those we hold most dear. The innate sense of justice we all feel was stirred to the point of brimming over. We were reminded that evil is still real, and we could not suppress the instinctual craving for justice in the aftermath of wicked deeds like these.

In Psalm 28, we get an interesting balance in the mind of the believer: the twofold truth that we are both desperately in need of God's forgiveness, and desperately ready for God to punish others who act wickedly. We want the final judgment to come, and for all things to be made right. But we know we belong in the lake of fire ourselves, so we cry out for mercy, utterly dependent on God's grace to spare us from our just penalty.

Really, humility and justice must hang together in the Christian's life, for one cannot exist without the other - at least, not in any authentic way. For example, our thirst for punishment against mass murderers would surely disappear if we lost our ability to humbly identify with the fragile dependency of our dear children. Our sympathy toward these little ones corresponds to our fierce opposition to any force that would spoil their delicate lives. Here's how Jesus embodied this balance:

"Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea." (Mark 9:42)

Likewise, a lack of justice will always coincide with a lack of humility, and vice versa. For example, if I did not care deeply for the weak and vulnerable child, I would not have the deadly serious mind of Christ toward any threat to their safety. In fact, it is safe to say that God's justice is an extension of his humility. No one feels the wickedness and gravity of sin more than Him who has known the fullest depths of humility. This humility is what has led to God's wrath being satisfied on our behalf - at the cross, there is simultaneously justice for sin, and justification for the sinner. As Paul said:

"For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus." (Romans 3:23, 24, 26)

Our humility must also be defined by a deference to the supremacy of God in all things. The psalmist here considers the wicked man's greatest crime to be that he disregarded the works of the Lord (28:5). To have a vision and passion for God's glory is to be both truly humble and also highly sensitive to how sin perverts and distorts God's glorious love and holiness.

This is the gospel-balance that helps us respond to the Newtown massacre in the way that God does - with deadly seriousness and the just fires of hell, motivated by a humble love and longing for the protection of innocence and the glory of God. I pray I can walk in the light of the cross of Christ, which speaks mercy to me while simultaneously paying for my crimes against God and man. I pray I can walk like Micah:

"He has told you, O man, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?"
(Micah 6:8)

Jesus the Prophet

Mark 13:32, 33

But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. Be on guard, keep awake. For you do not know when the time will come. 

...............

I am the last person who wants to talk about the end times. Even though the Bible clearly addresses details about the Second Coming of Christ and the final judgment, I find myself cringing when I hear well-meaning preachers fixate on the seemingly arbitrary details of Daniel or Revelation, often resorting to conjecture and speculation to make some clever but irrelevant points. They end up sounding like fortune tellers or something worse. So, what place does this chapter have in the story of Jesus and subsequently in our story as followers of Jesus?

There are a couple basic concepts that I've learned about Jewish prophetic writing which may be helpful here. Anyone who has been to a Christmas church service has probably heard some passages of Old Testament scripture quoted - usually a prophetic writing that gives some incredibly coincidental detail about who the messiah would be (a descendant of David), where he'd be born (Bethlehem), and how'd he be born (of a virgin). What is often overlooked is that each of these prophecies also had a contemporary meaning for the original hearers as well. My understanding of prophecy revolves around this idea that prophetic writing is both Forthtelling and Foretelling.

Forthtelling.

This word points to the present or contemporary meaning of any prophetic saying. In Mark 13, the immediate context is Jesus' proclamation as king and as authority over the Jewish temple system. The disciples are asking about Jesus' prediction of the destruction of the temple. Jesus tells them it will happen within their generation - a very specific promise that must be taken seriously. Historically, we know that this prophecy came true in AD 70, when the Roman army completely destroyed Jerusalem and its center of worship. This is Forthtelling, and subsequent warnings about the persecution awaiting his followers fit this category as well.

Foretelling.

The hard part with interpreting prophetic writing is knowing where the Forthtelling ends and the Foretelling begins - or where one verse could actually be taken both ways. Mark 13 clearly has some relevance to the "eschaton" (the End) as well as its obvious meaning for the contemporary hearers. When Jesus describes the sun being darkened and stars falling from heaven, he may be referring to upcoming 1st century political events, but the gravity of the language seems to warrant an even bigger vision of the final day of judgment. The fact that Matthew's version of this passage uses the phrase "end of the age" seems to support this view as well (Matt 24). The verse quoted above, reminding us that no one knows the day or hour, is also a clear reference to those final events that will bring evil to an end and usher in the eternal reign of the messiah over a New Heaven and a New Earth.

Judgment.

Underlying both the Forthtelling and the Foretelling is the common theme of God's impending judgment on the corruption of mankind - whether immediate judgment or delayed final judgment. Jesus ends this chapter with a call for his disciples (and a call for readers today) to "stay awake." What does this mean?

This is where prophecy has application to daily life. When you consider the reality of God's hatred of injustice and his passionate desire for his image-bearers to reflect his infinite love and glory, you start to feel the urgency and gravity of everyday choices. Jesus wants us to think of ourselves as servants who are awaiting the return of their master - servants who are good stewards of the talents they've been entrusted with (notice Matthew's version again which is immediately followed by the parables of the talents and the sheep & goats, which emphasize faithfulness and justice).

Future judgment should inspire present justice. Let us avoid conjecture and distraction in the minutiae of apocalyptic details; instead we should remember the present AND future relevance of every prophetic passage. Let us read these final words with hearts that pray for faithfulness to the very end, in light of the promised return of our mighty king:

It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake. Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning— lest he come suddenly and find you asleep. And what I say to you I say to all: Stay awake." (Mark 13:34-37)

Photo Negative - Part 2

Matthew 20:27-28

and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.

...............

This chapter continues the photo negative of chapter 19, taking the theme to it's most important conclusion: Salvation does not depend upon the goodness or strength of men, but rather on the unmerited generosity and power of God. The Parable of the Laborers in the Vineyard is perhaps the most shocking example of this photo negative, destroying our preconceived notions about religion and putting us on our knees before our Maker.

As we saw in chapter 19, this parable ends with the concluding statement "so the last will be first, and the first last." In order to further explain this cryptic little statement, Jesus takes us through a realistic story that is unlike anything the people had heard before. A master hired some laborers, a common-enough occurrence. Then, as the day went on, the master periodically hired more laborers among those who were without work in the marketplace, also a common experience. But, then the unthinkable happens. The master appears to throw aside every pretense of fairness and equity by paying those who had only worked one hour with the same day's wage that he had promised to those who had borne the brunt of the work through the scorching heat. Our intuitive sense of justice cringes at this notion, but luckily for us, the parable ends with a theological explanation that is pivotal for understanding God's kingdom and the way he works in human affairs:

Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I choose to give to this last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? So the last will be first, and the first last.

I think it is clear from this explanation that Jesus is explaining the freedom of God; that God, as Creator and Sustainer of every molecule in the universe has the right and freedom to do what he wants, whenever he wants. But, I want us to notice something else that is a photo negative of our common cultural notions of fairness. The master shows his generosity to the workers who came later, but he ALSO calls the wages he gave to the first workers a sign of "generosity." Could it be that these first workers also did not truly earn anything good? How can their hard-earned wages be called generosity? Here is the photo negative.

Imagine an escalator. People standing on the stairs moving ever upward, on and on. The world sees human goodness and progress as something like this escalator: People generally are moving closer to moral perfection and beauty with every passing generation. Science, technology, medicine, art, legislation - everything appears to be improving our standard of living and our peace with one another, right? In this cultural paradigm, when God sends someone to hell, it is heinously offensive. Doesn't God see the beauty and progress of that individual. Even though some degenerate criminals stumble along this upward moving escalator, they could never do anything so bad as to deserve being flicked off the escalator by the finger of God, right?

Imagine another escalator. People are standing on the stairs moving ever downward, on and on. The Bible pictures human nature as hopelessly broken and perverted: People generally and individually are moving closer to hell, closer to complete separation from God, with every passing generation. War, disease, natural disasters, poverty, hunger, crime, hatred - human beings appear to being destroying themselves in a spiral of ever-increasing depravity. In this paradigm, the idea that God would send anyone to HEAVEN is heinously offensive. God could never allow one of these rebellious, ungrateful fools into eternal fellowship and joy in His presence, right? I mean, sure, there are some Billy Grahams and Mother Theresas out there, but no one really deserves to be plucked off the escalator and mercifully rescused from this downward spiral, right?

The photo negative is hard to swallow. It sounds a little pessimistic at first. Can human nature really be all that bad? Well, we must not abandon the fundamental dignity and inherit worth of human beings, as Image-bearers who were personally and lovingly formed by their Creator. However, the image of God in us has been torn to shreds by our rebellion. Some of it remains, but it proves to be of no merit in terms of our salvation. No goodness in us will prove to be enough to earn the approval and acceptance of God. The Bible paints this photo negative with large and undeniable brush-strokes. We must conform our minds to the viewpoint of God, or else we will continue to see salvation as something we have earned, rather than the unmerited generosity of a loving master.

Genocide is Justice?

Psalm 9:7-8

But the LORD sits enthroned forever;
he has established his throne for justice,
and he judges the world with righteousness;
he judges the peoples with uprightness.

...............

One of the most common objections to the Christian faith is that the God of the Bible is a homicidal maniac. He is called Jealous. He is narcissistic and deranged, bent on destruction of all who dare not bow down to Him. In this common misconception, we see how the world would consider Christian faith to be petty at best, if not completely foolish.

Indeed, one of the more troubling realities of God's story in Scripture is the Canaanite Genocide described in the book of Joshua, which is also prescribed by God in various passages of Exodus and Deuteronomy. God commanded the Israelites to conduct a kind of "ethnic cleansing," so they say. Men, women, children, and livestock were all "given over to destruction," as entire nations were brought to nothing so that God's people could inherit the promised land of Canaan. This is troubling no matter what you believe about God.

While I could explain away this genocide as some have tried to do, I cannot give an easy answer. The fast answer would be to say that we live in a fallen world which deserves to be utterly destroyed. It is only the grace of God that any of us is spared the destruction that the Canaanites received. But, at the end of that explanation, most people are still left feeling like God is a little harsh. Could mankind's sin really merit that kind of response? I thought God was merciful and kind, one might say.

Well, Psalm 9 gives us a window into the judgment of God that may be helpful in this debate. Verses 7 and 8 make the bold assertion that God is indeed just and that all of His judgments are righteous and upright. We have no problem with his justice when we see it benefiting the oppressed and afflicted (as described in verses 3-4, 9-10, 12, 13-14, and 18). But, we begin to cringe when we learn that God's justice also involves the destruction of the wicked oppressors (as described in verses 5-6, 12, 15-16, and 19-20). What we must realize is that God's redemption of the afflicted and His punishment of the wicked are two sides of the same coin. Truly, judgment means a separation of two camps of people (see the Parable of the Sheep and Goats in Matt. 25:31ff).

While I plan on saying more about the Canaanite genocide in future blogs, it is important to note at this point that the Psalmist is not stricken in his conscience about God's wrath in the ways that we are today. David does not see God's judgment and begin to doubt His goodness. Rather, He sees a God who is rescuing the afflicted, bringing just retribution on the heads of the wicked (9:15), and doing it all out of the vast wealth of His uprightness and integrity.