The world in which the Christian faith flourished in the few of centuries after the death and resurrection of Jesus-Christ was

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Liberty University

Christians and the Imprecatory PsalmsA research paper submitted to Dr. Joel AjayiIn Partial Fulfillment of the Requirements For

The course OBST 520Liberty baptist Theological seminary

By

Christopher Neuman (98002)Colorado Springs, ColoradoMonday, February 24, 2014

Table of Contents

Introduction1

Summary of the Imprecatory Psalms1Definitions concerning imprecatory psalms1Content of the imprecatory psalms2ISSUES CONCERNING THE IMPRECATORY PSALMS5Problems, inadequate solutions, and a proposed solution concerning the imprecatory psalms5Purposes of the imprecatory psalms8APPLICATION OF THE IMPRECATORY PSALMS9

Appropriate circumstances for the prayer of imprecatory psalms by modern Christians9Conclusion11

Bibliography13IntroductionThe Apostle Paul explained in 2 Timothy 3:16-17: All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. In light of these verses, one question worthy of consideration is, of what profit to the man or woman of God are the Imprecatory Psalms? Some scholars contend that these psalms are against Jesus teachings of loving ones enemies in the New Testament, and are not to be prayed by modern Christians, while other scholars contend that there is a place in the life of the modern Christian for the use of Imprecatory Psalms. An analysis of the Imprecatory Psalms will provide a summary of these psalms, issues concerning these psalms, and relevant application of these psalms in the life of the modern Christian.

Summary of the Imprecatory PsalmsDefinitions concerning imprecatory psalms

In order to understand the Imprecatory Psalms, one must first look to define imprecation. An imprecation is generally considered a type of curse that calls for harm on someone. In reference to the Bible, Laney asserts: Crucial to the definition of an imprecation is that it (a) must be an invocationa prayer or address to God, and (b) must contain a request that ones enemies or the enemies of Yahweh be judged and justly punished. Imprecations appear both in the Old and New Testament. For example, in the Song of Deborah and Barak, listed in Judges 5:31, it reads, So may all your enemies perish, O Lord! But your friends be like the sun as he rises in his might. In the New Testament, Revelations 6:10 states, They cried out with a loud voice, O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth? There are numerous imprecations in the Psalms, but not all Psalms that contain imprecations are imprecatory psalms.

Laney explains how to differentiate an imprecatory psalm from a psalm that simply contains imprecations. He writes, In the imprecatory psalms the imprecation, instead of being a minor element, is greatly multiplied until it becomes a major element or leading feature. An imprecatory psalm, then, is one in which the imprecation is a major element or leading feature of the psalm. Scholars generally agree that the following psalms contain an imprecation as a major element, thus are imprecatory psalms: Psalm 7; 35; 58; 59; 69; 83; 109; 137; and 139. Laney concludes, a reading of these psalms reveals that the imprecatory element is a leading feature of each psalm and is crucial to the psalmists argument.

Content of the imprecatory psalms

Two psalmists are specifically identified from the imprecatory psalms listed above: David, who is believed to have written all the imprecatory psalms except Psalm 83 and Psalm 137, and Asaph, who wrote Psalm 83. Psalm 137 is attributed to an exilic author. The psalmists in these imprecatory psalms reacted strongly to those who impugned Gods righteousness or who impugned Gods representatives. For example, Psalm 139:20-22 states, They speak against you with malicious intent; your enemies take your name in vain. Do I not hate those who hate you, O Lord? And do I not loathe those who rise up against you? I hate them with complete hatred; I count them my enemies. Additionally, Psalm 83:2-3 states, For behold, your enemies make an uproar; those who hate you have raised their heads. They lay crafty plans against your people; they consult together against your treasured ones. The psalmist also served to display his blamelessness and to display his concern for his enemies. For instance, in Psalm 7:3-5 the psalmist writes, O Lord my God, if I have done this, if there is wrong in my hands, if I have repaid my friend with evil or plundered my enemy without cause, let the enemy pursue my soul and overtake it, and let him trample my life to the ground and lay my glory in the dust. Additionally, the psalmist writes in Psalm 59:3-4, For no transgression or sin of mine, O Lord, for no fault of mine, they run and make ready. The psalmist shows concern for his enemies in Psalm 35:13, But I, when they were sickI wore sackcloth; I afflicted myself with fasting; I prayed with head bowed on my chest, and in Psalm 109:4-5, In return for my love they accuse me, but I give myself to prayer. So they reward me evil for good, and hatred for my love. The enemies of the psalmist are generally described poetically, with some being listed specifically. In Psalm 7:14, the psalmist described his pursuers as like a lion, while in Psalm 35:16, the psalmists enemies are described as profane mockers at a feast. Psalm 58:6 described enemies as young lions, while Psalm 59:6 described enemies like dogs. Psalm 83:6-8 revealed specific enemies of the psalmist: the tents of Edom and the Ishmaelites, Moab and the Hagrites, Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre; Asshur also has joined them; they are the strong arm of the children of Lot. Additionally, Psalm 137 reveals the psalmists enemies to be the Babylonian captors during the exile.

The enemies actions against the psalmist are also given a poetic treatment. In Psalm 7:14, the psalmists enemy is pregnant with mischief and gives birth to lies. In Psalm 35:16, the psalmists enemies gnash at him with their teeth. In Psalm 58:3, the psalmists enemies are are estranged from the womb, while in Psalm 59:6, the psalmists enemies take part in prowling about the city. In Psalm 69:21, the psalmists enemies attack him in a specific way: they gave me poison for food, and for my thirst they gave me sour wine to drink. Psalm 109:18 explained the psalmists enemies way of dressing: He clothed himself with cursing as his coat. Smith attests to the character of the psalmists enemies, writing, The culprits condemned in these passages persisted in sin. They were vicious, blasphemous, blood-thirsty men. The imprecations in the imprecatory psalms range in content from extreme to subtle to eternal. An example of extreme imprecation is found in Psalm 58:6-10: O God, break the teeth in their mouths; tear out the fangs of the young lions, O Lord! Let them vanish like water that runs away; when he aims his arrows, let them be blunted. Let them be like the snail that dissolves into slime, like the stillborn child who never sees the sun. Sooner than your pots can feel the heat of thorns, whether green or ablaze, may he sweep them away! The righteous will rejoice when he sees the vengeance; he will bathe his feet in the blood of the wicked.

Additionally, Psalm 10:15 calls for God to Break the arm of the wicked and evildoer, while Psalm 137:9 proclaims, Blessed shall he be who takes your little onesand dashes them against the rock. More subtle imprecations occur in Psalm 7:6 which states, Arise, O Lord, in your anger; lift yourself up against the fury of my enemies, and in Psalm 35:1, Contend, O Lord, with those who contend with me; fight against those who fight against me. Psalm 69:28 reveals an eternal imprecation: Let them be blotted out of the book of the living; let them not be enrolled among the righteous, as does Psalm 109:15, Let them be before the Lord continually, that he may cut off the memory of them from the earth.

Issues Concerning the Imprecatory PsalmsProblems, inadequate solutions, and a proposed solution concerning the imprecatory psalms

Some faith groups, scholars, and Christians have problems with the imprecatory psalms. For example, they have problems reconciling verses such as Psalm 137:9, Blessed shall he be who takes your little ones and dashes them against the rock!, with Jesus command to love ones enemies. These groups, scholars, and Christians struggle with the ideas of judgment and vindictiveness in the imprecatory psalms, when compared to the ideas of love and forgiveness as proclaimed in the New Testament. This struggle has prompted some groups, like the Roman Catholic Church, to remove the imprecatory psalms from their liturgies, and has prompted some teachers and church leaders to avoid the topic of the imprecatory psalms altogether.

In response to those who have problems with the imprecatory psalms, scholars have developed numerous solutions as to why these psalms were included in Scripture. Three will be examined in this paper. First, some scholars have proclaimed that the inclusion of these psalms support the idea that some portions of Scripture were written by men who were not inspired by the Holy Spirit, but by their own feelings of anger and vengeance. Davidson, a proponent of this view, stated, Inspiration does not necessarily and always imply suggestion by the Holy Spirit. It does not exclude individuality, or suppress the exercise of the human faculties; and therefore an unmerciful sentiment may find entrance into a canonical work. Another solution offered by scholars seeks to situate the imprecations within the purported sub-Christian ethics of the Old Testament, thus making them obsolete and inappropriate for Christians today. A final solution offered by scholars is that the imprecatory psalms should be understood as prophetic. Vine explains, The Spirit of God, knowing beforehand the solemn events that will characterize the close of this age, and the intense suffering which the Jews must pass at that time at the instigation of the devil, caused the Psalms to be written for the use of God-fearing Jews at this future period.

In consideration of the solutions listed above, this writer, coming from an evangelical background, will explain why these solutions are inadequate. In terms of the first solution, one must consider Acts 1:16, as spoken by the Apostle Peter, Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. Peter clearly explains that David was under the inspiration of the Holy Spirit when he wrote the Psalms. In terms of the second solution, the Mosaic Covenant demanded ethical conduct by the Israelites. Leviticus 19:17-18 states, You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. 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. Additionally, Deuteronomy 32:35 states, Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly. The Israelites were commanded to love their neighbors, and to leave vengeance in Gods hands. Additionally, some of the imprecatory psalms are quoted in the New Testament implying that those who used them did not disapprove of the ethics concerning said psalms. In reference to the third solution, scholars conclude that the imprecatory psalms are not prophetic due to incorrect interpretation of verb tenses. Laney writes, Against this view is the fact that the imperfect form of the verb is sometimes preceded by an imperative, in which case the imperfect form is translated as a jussive (Ps. 69:25-26). The result being that The imprecation in such a case is not a declaration of what will happen, but is a wish or prayer that it may happen.

In attempting to propose a solution as to why the imprecatory psalms were included in Scripture, this writer will focus on David, author of many of the imprecatory psalms. David was a descendant of Abraham, of which God made a covenant with. Genesis 12:2-3 states, And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed. Gods Covenant with Abraham promises curses upon those who dishonor Abraham and his descendants. Laney attests, On the basis of the unconditional Abrahamic Covenant, David had a perfect right, as the representative of the nation, to pray that God would effect what He had promisedcursing on those who cursed or attacked Israel.

In looking at David as a man in the Bible, it is evident that he did not possess a vengeful spirit. This lack of a vengeful spirit is demonstrated in 2 Samuel 16:11, And David said to Abishai and to all his servants, Behold, my own son seeks my life; how much more now may this Benjaminite! Leave him alone, and let him curse, for the Lord has told him to, and in 2 Samuel 19:22-23, But David said, What have I to do with you, you sons of Zeruiah, that you should this day be as an adversary to me? Shall anyone be put to death in Israel this day? For do I not know that I am this day king over Israel? And the king said to Shimei, You shall not die. And the king gave him his oath. Additionally, David never asked God in the imprecatory psalms to give David the right to avenge those who had wronged him and Israel. Instead, his requests were for God to avenge, as in Psalm 59:5, You, Lord God of hosts, are God of Israel. Rouse yourself to punish all the nations; spare none of those who treacherously plot evil.

After considering Davids Israelite background, and his attitude as a psalmist, one can justify why the imprecatory psalms were included in Scripture. In light of the Abrahamic Covenant and Gods Covenant with Israel, the enemies of Israel were to be cursed by God. The enemies in the imprecatory psalms, then, as enemies of Israel or Israels representatives, were the targets of curses by righteous psalmists, as they were ultimately enemies of God. This fact is supplemented with the idea that the psalmists were not seeking to act out revenge themselves, but called upon God to mete out vengeance in a spirit of justice. Purposes of the imprecatory psalms

In addition to the problems and solutions of the imprecatory psalms, there are several purposes proposed by scholars for the imprecatory psalms. First, imprecatory psalms establish the righteous. Psalm 7:8-9 states, The Lord judges the peoples; judge me, O Lord, according to my righteousnessand according to the integrity that is in me. Oh, let the evil of the wicked come to an end, and may you establish the righteousyou who test the minds and hearts, O righteous God! Next, the imprecatory psalms give God praise once the psalmist has been delivered. Psalm 35:18 confirms this, stating, I will thank you in the great congregation; in the mighty throng I will praise you. Next, the imprecatory psalms help men see God as a judge that rewards the righteous, as revealed in Psalm 58:11, Mankind will say, Surely there is a reward for the righteous; surely there is a God who judges on earth. Next, the imprecatory psalms proclaim the sovereignty of the one, true God. This is demonstrated in Psalm 59:13, consume them in wrath; consume them till they are no more, that they may know that God rules over Jacob to the ends of the earth. Next, the imprecatory psalms cause the wicked to seek the Lord, as revealed by Psalm 83:16-18, Fill their faces with shame, that they may seek your name, O Lord. Let them be put to shame and dismayed forever; let them perish in disgrace, that they may know that you alone, whose name is the Lord, are the Most High over all the earth. Finally, in contrast to incorrect assumptions, the imprecatory psalms counter violence. Creach explains that these psalms counter violence in two ways: First, they speak against those who are violent and call into question their actions. But, second, they turn vengeance over to God. The psalmist doesnt claim vengeance for himself or herself.

Application of the Imprecatory PsalmsAppropriate circumstances for the prayer of imprecatory psalms by modern Christians

There are few circumstances in which the prayer of imprecatory psalms by modern Christians is appropriate. The first circumstance includes if a Christian, or a community of Christians, is actively being oppressed by a person, persons, or entity. An example of this is the Chinese governments persistent persecution of Christians in its country. Silva asserts,

If the imprecations are used properly, recognizing that they are only a part of the complex message of the Bible and are not the last word, they can release an energy into the community that can give it courage in the midst of struggle and a sense that God understands even their darkest and most dangerous emotionsand can transform them into the true love of enemies in the achievement of justice.

Praying the imprecatory psalms in this circumstance releases the Christian, or community of Christians from retaliation against the oppressor, and instead calls for God to mete out justice, if God so wills it. Additionally, Zahn clarifies what type of oppression is appropriate for one to pray the imprecatory psalms. He writes, How Dietrich Bonhoeffer might pray concerning Hitler is not how we are to pray concerning irritating church members. The prayer of imprecatory rage is a response to the monstrous, not the petty.

Another circumstance where it is appropriate for a modern Christian to pray an imprecatory psalm is within the context of Christian counseling. Christians, just like any other person, suffer from tragedies such as physical and sexual abuse, rape, and assault to name but a few. Consequently, many Christians seek out Christian counselors in the hope of healing from such encounters. Many Christian counselors employ the use of Scripture to aid in the healing of their clients, with some counselors even using the imprecatory psalms. Hankle asserts, When working with individuals feeling stuck and trapped these are very powerful therapeutic tools. Additionally, negative feelings such as anger, fear, and hopelessness, feelings that can fester if left unresolved, can find expression in the praying of imprecatory psalms. Hankle lists additional benefits of the imprecatory psalms in the therapeutic environment such as they help the client release responsibility for making things right, they express the violence that is a part of our fallen human nature, and they are very useful in exploring the, violence and anger latent in a client.

In lieu of these two types of circumstances, this writer cannot justify the modern Christian praying the imprecatory psalms in light of the teachings of Jesus and Paul in the New Testament. Jesus said in Matthew 22:37-39, And he said to him, You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. Additionally, Jesus said in Matthew 5:38-40, 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. The Apostle Paul wrote in Romans 12:14, Bless those who persecute you; bless and do not curse them, and in Romans 12:19, 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.

The modern Christian is called to love his or her neighbor, whether they are an enemy or not, and called to not seek revenge against his or her persecutors, but to bless them instead. Additionally, modern Christians, especially ones who are hurting, have an advocate praying for them as mentioned in Romans 8:26: Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. Those Christians who consider praying the imprecatory psalms should consider Jesus words from the Sermon on the Mount in Matthew 5:9, Blessed are the peacemakers, for they shall be called sons of God.

Conclusion

The imprecatory psalms are psalms that call for God to mete out justice upon the enemies of Israel, who are also enemies of God. The psalmists were representatives of Israel and God, and their enemies were relentlessly evil. The curses suggested by the psalmists are often graphic, thus leading to those who oppose the inclusion of the imprecatory psalms in Scripture. The solutions offered by those seeking to appease those who advocate this view are revealed as inadequate, as all Scripture is inspired by the Holy Spirit and relevant to the Christian. The modern Christian can justifiably pray the imprecatory psalms if being persecuted by the wicked or in the context of Christian counseling, but should rightly follow Jesus teaching in almost all other circumstances. Bibliography

Allison, Gregg R., and Wayne A. Grudem. Historical Theology: An Introduction to Christian Doctrine : a Companion to Wayne Grudem's Systematic Theology. Grand Rapids, Mich: Zondervan, 2011.

Blumenthal, David R. "Liturgies of anger." Cross Currents 52, no. 2 (June 1, 2002): 178-199. Accessed February 28, 2014. ATLA Religion Database with ATLASerials, EBSCOhost.

Brown, Douglas E. "Turn the other cheek." Restoration Quarterly 31, no. 2 (January 1, 1989): 65-74. Accessed February 28, 2014. ATLA Religion Database with ATLASerials, EBSCOhost.

Creach, Jerome F. D. Violence in Scripture. Louisville, Kentucky: Westminster John Knox Press, 2013.

Estes, Daniel J. Handbook on the Wisdom Books and Psalms. Grand Rapids, Mich: Baker Academic, 2005.

Hankle, Dominick D. "The therapeutic implications of the imprecatory psalms in the Christian counseling setting." Journal Of Psychology & Theology 38, no. 4 (December 1, 2010): 275-280. Accessed February 28, 2014). ATLA Religion Database with ATLASerials, EBSCOhost.

Laney, J Carl. "A fresh look at the imprecatory Psalms." Bibliotheca Sacra 138, no. 549 (January 1, 1981): 35-45. Accessed February 28, 2014. ATLA Religion Database with ATLASerials, EBSCOhost.

Longman, Tremper. The Baker Illustrated Bible Dictionary. Grand Rapids, Michigan: Baker Books, 2013.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42, no. 3 (09, 1999): 395-410. Accessed February 26, 2014. ProQuest.

Osborne, Grant R. "Moving forward on our knees: corporate prayer in the New Testament." Journal Of The Evangelical Theological Society 53, no. 2 (June 1, 2010): 243-267. Accessed February 28, 2014. ATLA Religion Database with ATLASerials, EBSCOhost.

Parsons, Greg W. "Guidelines for understanding and proclaiming the Psalms." Bibliotheca Sacra 147, no. 586 (April 1, 1990): 169-187. Accessed February 28, 2014. ATLA Religion Database with ATLASerials, EBSCOhost.

Silva, Larry. The Cursing Psalms as a Source of Blessing. In Psalms and Practice: Worship, Virtue, and Authority, edited by Stephen Breck Reid, 220-230. Collegeville, Minn: Liturgical Press, 2001.

Surburg, Raymond F. "Interpretation of the imprecatory Psalms." Springfielder 39, no. 3 (December 1, 1975): 88-102. Accessed February 28, 2014. ATLA Religion Database with ATLASerials, EBSCOhost.

Peels, H G L. "'I hate them with perfect hatred' (Psalm 139:21-22)." Tyndale Bulletin 59, no. 1 (January 1, 2008): 35-51. Accessed February 28, 2014. ATLA Religion Database with ATLASerials, EBSCOhost.

Vine, W. E., and C. F. Hogg. Vine's Topical Commentary. Nashville: Thomas Nelson, 2010.

Zahnd, Brian, and Miroslav Volf. Unconditional? Lake Mary, Fla: Charisma House, 2010.

Tremper Longman, The Baker Illustrated Bible Dictionary (Grand Rapids, Michigan: Baker Books, 2013).

J Carl Laney, "A fresh look at the imprecatory Psalms," Bibliotheca Sacra 138, no. 549 (January 1, 1981): 36, accessed February 28, 2014, ATLA Religion Database with ATLASerials, EBSCOhost

Laney, 3.

Laney, 36.

Gregg R. Allison, and Wayne A. Grudem, Historical Theology: An Introduction to Christian Doctrine : a Companion to Wayne Grudem's Systematic Theology (Grand Rapids, Mich: Zondervan, 2011), 72.

Daniel J. Estes, Handbook on the Wisdom Books and Psalms (Grand Rapids, Mich: Baker Academic, 2005), 173.

W. E., Vine, and C. F. Hogg, Vine's Topical Commentary (Nashville: Thomas Nelson, 2010), 58.

Laney, 40.

Ibid., 40.

Ibid., 42.

Laney, 41.

Jerome F. D. Creach, Violence in Scripture (Louisville, Kentucky : Westminster John Knox Press 2013), 195.

Larry Silva, The Cursing Psalms as a Source of Blessing, in Psalms and Practice: Worship, Virtue, and Authority, ed. Stephen Breck Reid (Collegeville, Minn: Liturgical Press, 2001), 222.

Brian Zahnd, and Miroslav Volf, Unconditional? (Lake Mary, Fla: Charisma House, 2010), 119.

Dominick D. Hankle, "The therapeutic implications of the imprecatory psalms in the Christian counseling setting," Journal Of Psychology & Theology 38, no. 4 (December 1, 2010): 276, Accessed February 28, 2014, ATLA Religion Database with ATLASerials, EBSCOhost.

Hankle, 279.

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