THEOSISAugustine of Hippo
This text can be interpreted as directed towards the Gentiles themselves. Those who lose hope in the true God, believing either in His nonexistence or His apathy towards His followers and lack of mercy, are destined for ruin. What is manifest among the nations regarding the retribution for the blood of Your servants could refer to a time when they come to believe in the true God, after previously persecuting His people. This avenging is represented by the destruction of their cruel iniquity through the sword of the Word of God, as it is written, “Thou shalt break Thy sword,” or it may indicate that persistent adversaries will ultimately face their judgment. The physical weaknesses they endure in this life can be shared with the righteous.
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There exists another form of retribution; it can be observed when the sinner, the skeptic, and the adversary are filled with fury at the growth and vitality of the Church, which they thought would be completely extinguished after severe persecution; they gnash their teeth and wither away. Who can claim that this does not constitute a profound punishment? However, I question whether the phrase "before our eyes" captures the essence of what occurs within the deepest recesses of the heart, inflicting suffering even on those who outwardly appear to be friendly towards us, while we remain unaware of their inner turmoil. Whether believers are slain for their sins or if the final judgment falls upon those who obstinately continue in their wickedness is clearly understood in the notion that retribution among the nations is perceived before our very eyes.
This, indeed, serves as prophecy rather than mere wishful thinking. In the Gospel of Luke (18:3), the Lord presents the parable of the widow who, yearning for retribution, sought the judge known for his unrighteousness, who eventually granted her request not out of justice, but due to his weariness. The Lord illustrates that the just God will swiftly administer justice for His chosen ones who cry out to Him day and night. This parallels the cry of the martyrs under God’s altar (Revelation 6:9), pleading for their avenging in divine judgment. Where are the commands to love your enemies, to do good to those who detest you, and to pray for those who persecute you? (Matthew 5:44) Also, “Repay not evil for evil, nor curse for curse” (1 Peter 3:9) and “repay no one evil for evil” (Romans 12:17).
When the Lord instructed us to love our enemies, He exemplified the character of our Father in heaven, who causes His sun to rise on both the righteous and the unrighteous, and sends rain on both good and bad (Matthew 5:45). Therefore, does He not discipline even with temporary correction, or ultimately condemn those who stubbornly resist? Let us love our enemies in such a way that the Lord’s justice, which falls upon them, does not displease us, and let us take solace in the fact that their punishment is carried out by a righteous Judge rather than taking delight in their suffering. The malevolent spirit finds anguish knowing that when the enemy repents and escapes punishment, and conversely, takes joy in the misery of the one it despises. This spirit hopes that God will inflict more harm than it ever could and, when providing sustenance to a hungry enemy and offering drink to one who is thirsty, holds on to the distorted notion encapsulated in the saying, “For if you do this, you will gather burning coals on his head” (Romans 12:20).
Thus, within this Psalm lies a foreshadowing of future retribution against the wicked. We must comprehend that the holy servants of God truly loved their enemies and desired only good for all. This reflects true piety in this life and everlasting life to come; yet, in the punishment of the wicked, they found joy not in their sufferings but in the righteous judgments of God. Whenever Scripture mentions their animosity towards people, it refers to a hatred of vice—the very vice that every individual must detest in themselves if they sincerely love who they are.