Understanding the Imprecations of the Bible

I once saw a video where atheists targeted a Christian who simply wasn’t prepared to explain a challenging verse found in the Bible. (This is why you need to be prepared.) They asked him to read Psalm 137:9, which says, “How blessed will be the one who seizes and dashes your little ones against the rock.”

The irony here is that the atheists wanted to show everyone that the Christian was ignorant of what the Bible says; however, all they accomplished was showcasing that they are either one of two things:
(1) they’re completely ignorant of what the Bible actually says in its proper context, or
(2) they’re wicked and they blatantly lie about what is written.
Now, if they’re completely ignorant, they only revealed they have no integrity when it comes to textual criticism and they lack the investigative skills necessary to understand what is written. But if they’re wicked and lied about what is written, then they are intellectually dishonest and intentionally evil for telling blatant lies. Either way, they’re wrong in their conclusion about what is written.

As for that verse under examination, I’ll address that soon. But what those atheists were attempting to highlight are perceived problems within the Bible. But where there are perceived problems, there are always Scriptural solutions. Scripture interprets Scripture.

Psalm 109, like many others in the Old Testament (ex: Psalms 35; 69), pronounces curses on one’s enemies. Thus, they are called imprecatory (cursing) psalms. David says, “Let his children be fatherless, and his wife a widow” (Psalm 109:9). By contrast, Jesus said, “Love your enemies… and pray for those who… persecute you” (Matthew 5:44). So, how can the GOD of love in the New Testament (1John 4:8,16) be reconciled with the vengeful GOD of these cursing Psalms?

Several important factors must be kept in mind in understanding these imprecatory or so-called cursing psalms.

First, the judgment called for is based on divine justice and not on human grudges. David said clearly of his enemies in Psalm 109:5, “they have repaid me evil for good and hatred for my love.” Thus, David was loving and they were evil. Now, while David did pray this imprecation (curse) on his enemies, he nonetheless loved them and committed them to the justice of GOD for a due reward for their wicked deeds. David’s action in sparing Saul’s life is vivid proof that revenge was not a motivation behind this psalm. In spite of the fact that Saul stalked David and sought his life, David forgave Saul, even spared his life (1Samuel 24; 26), and mourned when Saul died. Further, they can’t be a grudge, since there are also self-imprecations as we see in Psalm 7:4-5, which says, “If I have rewarded evil to my friend, or have plundered him who without cause was my adversary, let the enemy pursue my soul and overtake it; and let him trample my life down to the ground and lay my glory in the dust.”

And so, imprecations are pronounced both ways, to an enemy or to self, but they are always directed upward to the GOD in Heaven for divine judgment.

Second, judgment in these psalms is expressed in terms of the culture of the day, which is ancient Near East. Since being fatherless or a widow was considered a tragedy, the curse is expressed in these commonly understood categories.

Third, since the Hebrew culture made no sharp distinction between the sinner and his sin, the judgment is expressed in personal terms rather than abstractly. Furthermore, since the Hebrew family was a solidarity, the whole family was saved (Noah: Genesis 7-8) or judged together (Achan: Joshua 7:24).

Fourth, the phenomenon of imprecation is not unique to the Old Testament. Jesus urged His disciples to curse cities that did not receive the Gospel (Matthew 10:14). Jesus Himself called down judgment on Bethsaida and Capernaum in Matthew 11:21-24. Paul declared anathema any who did not love the Lord Jesus (1Corinthians 16:22). Even the saints in heaven cried out to GOD for vengeance on those who martyred believers (Revelation 6:9-10). And so, already, there is a common theme for curses: they’re about whoever is evil, but directed to GOD for divine judgment.

Fifth, imprecations are not a primitive or purely Old Testament phenomenon. Justice executed on evil is just as much a part of GOD, as is blessing on the righteous. Both are true of GOD in the Old Testament as well as in the New Testament. In fact, GOD is mentioned as being loving more often in the Old Testament than in the New Testament.

Sixth, because the Old Testament emphasis was on earthly reward, connected with family, prosperity, and the land, the Old Testament curses were expressed in these terms. With the New Testament revelation expressed more in terms of eternal destiny and treasure in Heaven (Matthew 6:20), there was less need to express imprecations in earthly terms.

Even in these Old Testament imprecations one can see an expectancy of the Messiah, the looking forward to a new and better covenant. The Father has committed all judgment to the Son (John 5:22). So, those who long for justice are not only aspiring to His righteous Kingdom, but can wait patiently for Him who comes quickly to execute it justly (2Peter 3:3-9; Revelation 22:12).

Alright, now let’s examine the perceived problem this video started with: In Psalm 137:9, the psalmist, when he considers the ultimate judgment that will be brought against Babylon, he appears to rejoice that babies will be injured. How could a man of GOD rejoice at the thought of little ones being dashed against rocks? How could a loving man of GOD rejoice over such a tragic and cruel event?

The psalmist is not specifically rejoicing over the dashing of babies. Rather, he is rejoicing over the retributive justice of GOD that would ultimately return the cruelty of the Babylonians back on them as a just punishment for their crimes against the children of Israel. The Babylonians had treated the Hebrews and their children with such acts of brutality. And so this is a plea to GOD not to allow the wicked to go unpunished. And ultimately, GOD would bring the Medes and Persians to inflict His judgment upon Babylon. In the hands of GOD, the armies of the Medes and Persians would balance the scales of justice, for the Babylonians would reap what they had sown. And so the wickedness of the Babylonians did in fact face judgment.

But the critic almost always responds with the fallacy that appeals to emotions by saying, “But why innocent babies?! What kind of monster would allow that?”

That’s a good question — perhaps you should ask yourself that question if you happen to be a person who advocates for abortion, which is the murder of an innocent and defenseless human life within the womb. But there’s a big difference between a human murdering a baby and GOD taking the life of a baby. GOD is the author of life and He has the right to do whatever He wants. Here’s where atheists get it wrong in their straw man arguments: if Christianity is true, people don’t actually die, they merely change locations. Therefore, if GOD “killed” babies and/or children, GOD removed them from this life here on this earth and placed them in their new eternal setting. And because GOD is omniscient (1Kings 8:39; Psalm 139:1-4,15-16; Isaiah 46:10; Jeremiah 1:5; Matthew 9:4; 10:29-30; 12:25; Mark 2:6-8; Luke 6:8; John 1:47-48; 4:18; 11:11-15; Acts 1:24; 1Corinthians 2:10-11; 1John 3:20), knowing the beginning to the end, GOD knows whether the babies and children would be righteous or evil and GOD would judge them rightly. We know that GOD will judge them rightly because GOD is Truth (1Samuel 15:29; John 14:6; Romans 3:4), GOD is Holy (Leviticus 11:44-45; 1John 1:5; Revelation 4:8; 15:4), and GOD is just (Acts 17:31; Revelation 20:12). GOD is also love (John 3:16; 1John 4:8,16). Why is GOD love? Even though GOD is omniscient (knows all), is omnipresent (everywhere at the same time) (Psalm 33:13-14; 139:7-12; Isaiah 57:15; Jeremiah 23:23-24; Colossians 1:17), and omnipotent (possesses all power to do anything) (Genesis 1; Exodus 7:10-14:31; 1Kings 17:14-24; 2Kings 4:2-7; Job 42:2; Jeremiah 32:27; Daniel 2:21; 3:19-27; Matthew 8:1-4; 9:27-31; 17:24-27; Mark 4:35-41; 16:1-8; Luke 1:37; 9:10-17; John 6:16-21), He is omnibenevolent — GOD is absolutely good (Psalm 106:1; 135:3; Nahum 1:7; Mark 10:18; John 3:16-17; Galatians 5:22; 2Thessalonians 1:11; Titus 3:4)! GOD is the great I AM (Exodus 3:14; John 8:58)! Therefore, we can have complete confidence knowing that the babies and children whom GOD removed from this earth have been judged rightly and now dwell exactly where they belong. In fact, Isaiah 57:1-2 tells us that the righteous are taken away to be spared from evil and enter into peace. For example, in 2Kings 22:20, GOD says to king Josiah, “I will gather you to your fathers, and you will be gathered to your grave in peace, and your eyes will not see all the evil which I will bring on this place.” And that referred to GOD’s judgment against a wicked people. GOD removed king Josiah prior to that judgment so that he didn’t have to witness and experience all the calamity of said judgment. So, king Josiah’s death was not evil; rather, it was a righteous relocation. And it is for this reason it is written in Revelation 14:13, “I heard a voice from heaven, saying, “Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them.” Therefore, what the godless perceives to be evil death (even though they have no absolute moral standard by which to judge evil), is actually righteous relocation.

Therefore, GOD taking babies and children is actually acts of mercy and grace. Think about it: none of the babies and children whom GOD relocated had to endure pain and suffering in this life brought about by all the evil people. Instead, they received a shortcut or fast-pass into Heaven. And so GOD’s Word proves true that GOD does not punish children for the sins of their parents (Ezekiel 18:20). In fact, Jesus said the Kingdom of GOD belongs to the little ones (Mark 10:14). Physical life here on this earth must be separated from our eternity after judgment. The choices of parents can have negative consequences on children in this life on this earth; however, no amount of physical consequences will affect the final judgment of a person’s salvation.

Perceived Problem:
In Psalm 139:19-22, David proclaims that the wicked should be destroyed and that he hates his enemies. But Jesus told us to love our enemies and pray for those who persecute us (Matthew 5:44). So, how could David be a man after GOD’s own heart as it is written in Acts 13:22?

Scriptural Solutions:

First, David is a man after GOD’s heart and this is the very reason he hates evil. In fact, GOD tells us that we should seek good and not evil, and that we should hate evil (Amos 5:14-15). Proverbs 8:13 says, “The fear of the Lord is to hate evil; pride and arrogance and the evil way and the perverted mouth, I hate.” Psalm 97:10 says, “Hate evil, you who love the Lord.” Thus, hating evil is what a man of GOD does. However, that does not mean that the man of GOD does not have love in his heart. In fact, GOD’s love within the man of GOD is what produces hatred of evil.

Second, David clearly states that he hates the enemies of GOD (not his own enemies). This is not about David. This is about GOD and the Lord’s absolute moral standard. Anyone who is an enemy of GOD is in fact evil. So if you’re against GOD, you’re evil. And you need to come to terms with that reality. The only reason why anyone is an enemy against David is if they are enemies of GOD. And for this reason, David, desiring to never be an enemy of GOD, concludes his psalm in prayer to GOD: “Search me, O God, and know my heart; try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way” (139:23-24). Thus, David’s hatred of evil was a desire for GOD’s righteous justice and not for personal vengeance. David asked GOD to search for sin and call attention to it, even to the level of testing his own thoughts. This is exploratory surgery for sin. How are we to recognize sin unless GOD highlights it and makes it known to us? Then, when GOD shows us, we can repent and be forgiven. If we ask the Lord to search our hearts and thoughts and to reveal our sins, we will be continuing “in the everlasting way.”

And finally, in regards to all imprecations within the Old Testament, we must understand the following:

The judgments asked for are to be carried out by GOD and they were written out of intense personal and national suffering. The people were unable or unwilling to take revenge themselves and asked GOD to intervene. Why? Because GOD declared that vengeance belongs to Him and that we are not to seek revenge (Deuteronomy 32:35; cf. Romans 12:19; Hebrews 10:30).

Very few of us have suffered intense cruelty on a personal or national level, and so we find it difficult to grasp these outbursts for justice. These writers were intimately aware of GOD’s justice. Some of their words are efforts to vividly imagine what GOD might allow to happen to those who had harmed His people. In other words, they had an expectation of an “eye for eye” and “tooth for tooth” judgment (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21).

And so the godless need to humble themselves. If we dared to write down our thoughts while being unjustly attacked or suffering cruelty, we might be shocked at our own bold desire for vengeance. We would be surprised at how much we have in common with these men of old. The psalmists did not have Jesus’s command to pray for one’s enemies, but they did point to the right place to start: take it to GOD! We, as children of GOD, are challenged to return evil with good (Proverbs 25:21-22; Romans 12:14-21), but until we respond to this challenge, we will not know how much we need GOD’s help in order to forgive others.

There is a helpful parallel between the psalms of anger and the psalms of vengeance. The “angry” psalms are intense and graphic, but they are directed to GOD. Expressing their feelings, the writers boldly told GOD how disappointing it is when He “turns His back” on His people or acts too slowly. But while these thoughts and feelings are sincerely expressed, we know from the psalms themselves that these fleeting feelings are followed by renewed confidence in GOD’s faithfulness. It is reasonable to expect the same of the “vengeance” psalms. We read, for example, David’s angry outburst against Saul’s pursuit in Psalm 59:13, “Destroy them in wrath, destroy them that they may be no more,” yet we know that David never took personal revenge on Saul.

The psalmists freely spoke their minds to GOD, having confidence that He could sort out what was meant and what was felt. In fact, we know that “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God. And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Romans 8:26-28). And so, pray with that same confidence! If you can trust GOD with your life, you can trust GOD with with your feelings! Your open and honest communication with GOD is good and healthy.

Conclusion:

The truth is that all Christians are vexed by the evil of this world and are emotionally affected by the wicked people all around them. In fact, my righteous anger flares up on a fairly consistent basis. But I give it to the Lord (1Peter 5:6-11). Further, all Christians rejoice at justice — and we should! In fact, rejoicing at justice summarizes Christ’s second coming, the judgment against all wickedness, and the new earth under the new heavens (Revelation 19-22). Therefore, Christians love their enemies and pray for those who persecute them; however, Christians also pray for justice to come to those who refuse to repent due to their choice to be enemies of GOD. Like GOD, Christians would prefer that wicked people repent rather than perish (Ezekiel 18:23,32; 33:11; Luke 15:7). But if the wicked people refuse to repent and remain obstinate, rebellious, and want to be enemies of GOD, then Christians pray that justice be done according to GOD’s Holiness.

It is written in Galatians 6:7-10, “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith.”

As it is written in Revelation 22:11-13, “Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and the one who is holy, still keep himself holy. Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end.”

To better understand GOD’s righteous judgment against evil, you truly need to read the following five articles I’ve published:

• What Does The Book of Psalms Tell Us About GOD?
• Purge The Evil
• According To Their Deeds
• Hell: Existence and Justification
• Repent For The Kingdom

To all the unbelievers, may GOD soften your hardened hearts, cleanse your depraved minds, open your deaf ears and blind eyes, and draw you to Himself in repentance so that you might be saved. If you’re ignorant of what’s actually written, then you need to be willing to listen and learn. If you’re wicked, you need to repent. Or perish. The choice is yours. But justice will come in the Lord’s holy judgment.