What is retribution theology?

Response

Retributive theology is essentially the belief that individuals receive consequences based on their actions. It suggests that good people are rewarded with positive outcomes, while bad individuals face negative repercussions. According to this view, God directly punishes individuals in response to their behavior. For instance, if someone develops cancer, it may be interpreted as a form of divine retribution for their wrongdoing. Conversely, if a person’s business thrives, it could be seen as a sign of God’s favor. Retributive theology offers a simplistic explanation of life events, often making assumptions about God’s intentions.

The Bible indeed discusses the principle of sowing and reaping, stating, “Do not be deceived: God cannot be mocked. A man reaps what he sows” (Galatians 6:7). The Scriptures also mention God’s eventual judgment on wrongdoers (Micah 5:15; Matthew 3:7) and the promise of a final judgment day (Isaiah 1:24; Revelation 20:11-15). While retribution is a biblical concept, the ultimate judgment is reserved for the future. Retributive theology focuses on immediate rewards and punishments.

However, Scripture challenges the idea of retribution theology. It acknowledges that not all righteous individuals experience immediate blessings in this life, as seen in the examples of Job and Paul. Similarly, not all wicked people face immediate consequences, leading to questions like “How long, LORD, will the wicked, how long will the wicked be jubilant?” (Psalm 94:3; cf. Psalm 73:2-16). King Ahab, despite his wickedness, ruled for twenty-two years in Samaria, highlighting the complexities of divine justice. “And in the thirty-eighth year of Asa king of Judah beganAhab, the son of Omri, reigned over Israel, and he ruled in Samaria for twenty-two years (1 Kings 16:29). During these two decades, the evil king lived in luxury while the righteous in Israel faced persecution. There were not many believers in retribution theology during Ahab’s reign.

When Job’s friends visited him in his misery, they brought with them their retribution theology. Eliphaz initiated the discussion by stating, “Consider this: Who, being innocent, has ever perished? Where have the upright been destroyed? As I have seen, those who sow evil and trouble reap the same. They perish at God’s breath; they are no more when he is angry” (Job 4:7-9). In essence, Eliphaz oversimplified by claiming that the innocent are shielded in this world, and the wicked meet their end. Bildad and Zophar echoed similar sentiments, accusing Job of wrongdoing based on his circumstances (Job 8:6;Job 20:27-29). However, all three friends of Job were mistaken about him and about God «After the LORD had spoken these words to Job, he said to Eliphaz the Temanite, “My wrath is kindled against you and your two friends, for you have not spoken rightly of me, as my servant Job has.” », (Job 42:7).

When Jesus’ disciples encountered a man blind from birth, they inquired, “Rabbi, who sinned, this man or his parents, that he was born blind?” «His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” », (John 9:2). This question revealed their underlying belief in retribution theology—either the man or his parents had committed a sin.

or his parents were being punished for some wrongdoing. Jesus’ response dismisses that idea: “Neither this man nor his parents sinned” (verse 3). God had reasons for the man’s blindness other than punishing sin.

Jesus once mentioned a local tragedy to emphasize the importance of repentance: “Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish” (Luke 13:4-5). By calling all people to repent, Jesus also challenged retribution theology—those who perished in Siloam were not punished for any specific sin they had committed; the collapse of the tower was not God’s retribution.

Some individuals perceive retribution theology being taught in the book of Proverbs. Many proverbs appear to offer rewards for the righteous and consequences for the wicked. For instance, “The LORD’s curse is on the house of the wicked, but he blesses the home of the righteous” «The curse of the LORD is in the house of the wicked: But he blesseth the habitation of the just. », (Proverbs 3:33). Also, “Before a downfall the heart is haughty, but humility comes before honor” «Before destruction the heart of man is haughty, And before honour is humility. », (Proverbs 18:12), and “The righteous eat to their hearts’ content, but the stomach of the wicked goes hungry” «The righteous eateth to the satisfying of his soul: But the belly of the wicked shall want.», (Proverbs 13:25). It is important to remember something about the nature of proverbs: proverbs are not guarantees; instead, they are general observations about life. In general, making wise decisions in life leads to better outcomes.

Results than making foolish choices. Living godly usually has practical, temporal benefits in addition to the eternal benefits. There may be exceptions to the rule, such as when a godly man is thrown into a den of lions «Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. », (Daniel 6:16) or lowered into a mud pit «Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire. », (Jeremiah 38:6).

Others look to the blessings and cursings attached to the Mosaic Law for proof of retribution theology: “I command you today to love the Lord your God, to walk in obedience to him, and to keep his commands, decrees and laws; then you will live and increase, and the Lord your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess” (Deuteronomy 30:16-18). It’s true that, under Israel’s theocracy, God promised retribution upon the disobedient. Sometimes that retribution fell quickly «And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague. », (Numbers 11:33), andSometimes not so quickly «Lord, how long wilt thou look on? Rescue my soul from their destructions, my darling from the lions. », (Psalm 35:17). However, God’s dealings with Israel under the Law should not form the foundation of our theology in the age of grace.

When the ship carrying Paul was wrecked on the island of Malta, the apostle gathered sticks to help kindle a fire on the shore. As he added some sticks to the flames, a viper emerged and bit his hand. Immediately, the islanders assumed they knew why: “They said to each other, ‘This man must be a murderer; for though he escaped from the sea, the goddess Justice has not allowed him to live’” «And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. », (Acts 28:4). The islanders believed in retribution theology, but they were mistaken about Paul.

When Jesus was hanging on the cross between two criminals, the passersby assumed Jesus was receiving his due: “We considered him punished by God, stricken by him, and afflicted” «Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. », (Isaiah 53:4). This is the type of assumption often found in retribution theology, but in Jesus’ case, it was once again incorrect.

One day, God will judge the world with righteousness and perfect justice. Retribution is forthcoming «And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. », (Revelation 22:12). Until that day, we must be cautious not to aAssume God’s blessing or judgment on individuals based on their external circumstances. We trust the Judge of all the earth to always do what’s right, “That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?” (Genesis 18:25).