For Southern Baptists, adopting a revised and expanded version of the New Hampshire Confession of Faith was not an act of division but a means of ensuring unity. As Mullins explained, he believed it would “clarify the atmosphere and remove the causes of misunderstanding, friction, and apprehension.” The differences between Northern and Southern Baptist Conventions over the past 100 years can be explained many ways—but they cannot be explained apart from the question of confessionalism and the need for doctrinal fidelity. 

One hundred years ago, the nation was gripped by an antagonizing struggle over whether or not a Baptist convention had the authority to disfellowship a church for doctrinal drift. The church in question was the most famous in America—home to the Rockefeller family—and pastored by one of America’s most influential pastors: the brilliant and eloquent Harry Emerson Fosdick. How the Northern and Southern Baptist Conventions responded differently to questions of confessionalism and dissent determined their trajectory for the next century.
The question is, have we learned from their mistakes, or are we doomed to repeat them?
In 1925, the famous Park Avenue Baptist Church of New York City called Harry Emerson Fosdick to succeed the liberal Cornelius Woelfkin as pastor. Though ordained a Baptist, Fosdick had previously been preaching minister at New York’s First Presbyterian Church, until coming under investigation by the local presbytery for his liberal doctrinal views. Fosdick hoped that the autonomous nature of Baptist churches would provide greater freedom for advocating modernist positions.
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In the end, any personal vengeance we could pursue or desire is pitiful and useless in comparison to the wrath of God that awaits anyone who remains unrepentant.  If that desire is against our fellow saints, it is a great affront to Christ who has born that wrath already.  Still, it is appropriate to cry out to God asking how long until His wrath rights all wrongs (Revelation 6:10-11).  But when we ask that, we must remember that the answer is “one more saint”.  God’s ultimate wrath will come when all of the saints are brought in—and not a nanosecond before (Matthew 13:24-30,36-43). 

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 12:19-21
When we are wronged, our natural tendency is to seek vengeance.  Since Scripture forbids that, our faith in God’s wrath helps us expel any thoughts of vengeance, giving us comfort amidst affliction.  When we consider God’s wrath, comfort is probably the last thing that comes to mind, so my aim is to show how God’s wrath is a place of hope for the saints that can satisfy our desire for justice infinitely better than vengeance ever could.
The Problem of Human Vengeance
The sinful desire for vengeance comes from the natural and good desire for justice.  When we perceive injustice, the response is anger which can manifest in appropriate or sinful ways.[1]  When we or those close to us are wronged, we want to right that wrong, so vengeance is to return the wrong by responding in kind.  If we were able to return that wrong in a perfectly just manner, vengeance would be appropriate, but since only God has perfect knowledge of and power over everything, only God’s vengeance is infallible.  We finite humans are incapable of dispensing vengeance in a perfectly just manner, so it is forbidden: “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD” (Leviticus 19:18).  The first time we see vengeance in Scripture is when self-righteous Lamech, the epitome of the evil line of Cain, brags about killing a man who merely wounded him (Genesis 4:23-24).  Had it not been for Abigail’s skillful intercept, David would have wiped out Nabal’s household for his insult (1 Samuel 25:32-35).  Even when God raised up nations to judge other nations, they either failed to fully carry out that judgment or went too far.  The latter has often triggered endless cycles of violence. In short, our propensity to self-righteousness and unrighteous anger means that we cannot be trusted to seek vengeance appropriately, so we must avoid it.  Vengeance enacted by fallen humans can never balance the scales of justice, so it will never accomplish its intended goal.
The Christian must reject vengeance, and since sin begins with our thoughts and motives, we must reject even the desire for vengeance.  A common form of this in our day is critical theory, which advocates an oppressed group oppressing their former oppressors as a way to get even for past wrongs.  We have previously examined how this is unjust because it mistakes shared responsibility for individual responsibility.  Plus, it does nothing but foster self-righteousness and division when Scripture calls us to humility and unity.  Like all desires for vengeance, it directly violates the command of Jesus:
You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.  You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.
-Matthew 5:38-45, ESV
This command from the Sermon on the Mount clearly excludes any possibility of seeking vengeance, so we cannot obey Jesus and support critical theory.  Instead, Jesus is saying that when we are wronged we should lean into the wrong and do good instead.  It is important to note that this passage does not require us to overlook evil, tolerate injustice, or refrain from all forms of defending ourselves or others.  Scripture is full of commands not to overlook evil, as we saw when discussing abortion.  None of the examples Jesus gives are life-threatening—a slap not a murder, a small lawsuit not an attempt to ruin, and a compulsion to walk a reasonable distance not a kidnapping.  Instead, Jesus is exhorting us to a new strategy that reflects the nature of God, who graciously withholds His vengeance from all of us who incessantly sin against Him.  It is also not being a pushover but is in fact being strategic.  We are called to do all we can to live in peace, but even that command comes with caveats (Romans 12:18).  So to obey Jesus’s command here is to wisely look at the situation.  If there is a reasonable chance that “turning the other cheek” will result in peace or turn a life around as in Les Misérables, we should pursue it: “If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink, for you will heap burning coals on his head, and the LORD will reward you” (Proverbs 25:21-22, cf. Romans 12:20).  Such unexpected generosity stands a very real chance of disarming an enemy.
When the Syrians discovered that their plans against Israel were being thwarted by Elisha’s prophecies, they sent an army against him.  After God struck them with blindness, he led them into Samaria—right into the hands of Israel’s king who excitedly asked if he should kill them.  Elisha responded: “You shall not strike them down. Would you strike down those whom you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink and go to their master” (2 Kings 6:22).  Arguably, the greatest show of power is restraint.  Power restrained is meekness, and Jesus said the meek will inherit the earth (Matthew 5:5).  One of the greatest power plays then is to do good when you have the power to do harm.  When faced with a threat, the weak have no choice but to fight or flee while the strong have the ability to calmly respond with kindness while still maintain the ability to fight if necessary.
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Paul and Barnabas encouraged God’s people by reminding them: “We must through many tribulations enter the kingdom of God” (Acts 14:22). Barnabas did not encourage people by affirming them in what they wanted to do and be. Nor did he encourage people by telling them what they wanted to hear. He encouraged them in the truths of the Word of God. True encouragement comes from God and His truth. True encouragement directs us to find hope and comfort in the Gospel.

Acts 11:24 says this of Barnabas: he was “a good man, full of the Holy Spirit and of faith.” God describes Barnabas as a man who lived by the strength and grace of the Holy Spirit. God describes Barnabas a man who believed His Word, a man whose live greatly encouraged others. Anyone that God publicly assesses this way is someone that we want to emulate!
Most of what we know about Barnabas we find in the book of Acts. Barnabas (real name Joseph) was a Levite whose family had relocated to Cyprus sometime during Israel’s turbulent history (Acts 4:36). He also had family in Jerusalem that was fairly well-connected: Mary, John Mark’s mother, and maybe others. He himself was a well-off landowner, with land in Cyprus and/or Jerusalem. Apparently, he was in Jerusalem when the Holy Spirit came at Pentecost, and he stayed there after receiving Christ.
A Son of Encouragement
We see in Acts how powerfully God used this man. His life and ministry is summed up for us in the name that he was given by the apostles: “Barnabas.” This name means “son of encouragement.” The dominating characteristic of his life was that he encouraged others to know and faithfully follow Christ.
When we read about Barnabas in Scripture, we learn from his example how we too can be used of God to encourage others for Christ. We, like Barnabas, can and should have a ministry of encouragement. The writer of Hebrews exhorts us to be “encouraging one another, and all the more as we see the Day drawing near” (10:25).
How did Barnabas’s life encourage others so profoundly? How did his life exemplify being an encourager to the church?
Barnabas was an example of consecration/dedication.
He sold his land (Acts 4:32-37).
After Pentecost, the Holy Spirit was working mightily. Many new believers were selling their assets and using the money to meet urgent needs. Not only did Barnabas gave a large offering to God to help, but he also apparently sold his land and gave all the proceeds to the apostles. He gave away his financial security. This act of whole-hearted faith and generosity born out of love for Christ encouraged others to be willing to give and sacrifice for the work of the Lord as well. This was the first major way that Barnabas’ example encouraged others. Everything Barnabas had was God’s.
He gave up his rights to better serve Christ (1 Cor 9).
Barnabas was the apostle Paul’s co-laborer to the Gentiles. He agreed with Paul to choose tentmaking instead of receiving regular financial support. He and Paul did this so that those they preached Christ to would not be confused about their motives. This decision meant that Paul and Barnabas would have to expend lots of time and energy on supplying needs and face financial difficulties that they could have otherwise avoided.
He and Paul chose not to marry as they pursued an itinerant and dangerous ministry. They laid aside their rights to lifestyle choices, choosing instead to live in ways that maximized their usefulness to Christ.
Barnabas willingly sacrificed for others and the ministry of the Gospel. He made sacrifices that had long-term effects on his life. Barnabas lived out consecration.
I have known missionaries who gave up lucrative jobs in the USA to serve Christ full-time in cross-cultural ministry. I recently met a young single woman who took a teaching job in one of the most dangerous American inner-city ghettos to be a light for Jesus there. Testimonies like these spur others to consider what they should do for Christ.
Barnabas was an example of faith and trust in others.
He believed in Saul/Paul (Acts 9:26-31).
Everyone was afraid of the ruthless Saul who had hurt so many Christians, especially in Jerusalem. Now this same man returned to Jerusalem preaching Christ and wanting to fellowship with the believers! No one wanted to believe that Saul was real.
Barnabas heard Sauls’ testimony, observed his life, and believed in him, even when no one else would. He was willing to take that risk. Using his own influence, he brought Saul to the other apostles and urged them to accept him—which they did. Barnabas’s faith and courage was a huge encouragement to Saul first, then to all of the church of Christ as they then witnessed God’s saving grace upon Saul’s life (I will refer to Saul only as Paul).
He believed in the Gentile believers (Acts 11:22-23).
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