But we also see God destroy Jezebeel just as he promised and wipe out evil nations. This is made clear not only in Galatians 3, but also in the curses of the Sinaitic Covenant promised against rebellious Israel. Instead, he released the retaliatory demands of justice to the One in whose jurisdiction it rightfully lies. In Matthew 5:21-47 39 Jesus affirmed the Old Testament by reiterating by means of hyperbole the original intent of several commands , contrary to the prevailing pharisaical and scribal un- derstanding of them. It was a law of just rec- ompense , 19 not of private retaliation. God wants us to know that He, too, is deeply concerned about justice—about defending what is right against the enemies of God. When we do not, it multiplies the impact of the misery.
The difficulty for many, presented in these passages, may not be in understanding them, nor in reconciling the teaching of Scripture. Thus the psalmist appealed Yahweh as the Judge to mete out justice according to His own edict. In most cases in Israel it was not applied literally. He understands and hears us—and then steers us toward the godly approach. When He does, it is the right and merciful thing to do.
The Lord Jesus guide our discussion. The curses of the imprecatory psalms are a result of the sins of this age. This view, however—as it pertains to these passages—fails to take into account what the Bible actually says. Not all imprecatory psalms are completely filled with maledictions. Paul also quoted an imprecatory prayer in , which is a quote of. Hard Sayings of the Old Testament.
And when I find His will is that none should perish…I can pray for their good - not for evil to befall them. Imprecatory psalms The psalms that pray for punishment or a curse on the enemies of God are often called imprecatory psalms, and they have troubled many Bible readers over the centuries. Thus this psalm calls down God's vengeance not on occa- sional transgressors of God's laws, who harmed out of ignorance or whose abuses were casual rather than premeditated and repetitive, but on those who chronically and violently flaunted their position contrary to God's righteousness. Four Views of Revelation: A Parallel Commentary covers the traditional views in an even-handed fashion. As far as I recall Jesus gave us one standard not a recital on how to pray - and nowhere in there is a call for vengeance or even justice.
Any view that would diminish the integrity of Psalms is an attack on inspiration, hence upon God himself. My question: What is your personal perspective on imprecatory prayers? Only in the case of premeditated murder was such compensation forbidden Num. It is important to emphasize here that David himself did not seek to exact revenge; he appealed to the God of vengeance. Indeed David 28 imprecated his enemy in a manner starkly 25 Allen, Psalms 101-150, 242. Rather, it was for the sake of emphasizing the fundamental issues of the promise in the progress of revelation--which issues are most germane to his argument here. The imprecatory psalms have been explained as expressing a evil emotions, either to be avoided altogether or to be expressed and relinquished, 1 b a morality consonant with the Old Covenant John N. But I also believe we should desire justice be done upon evil.
Psalms 59:3-5 - For behold, they lie in wait for my life; fierce men stir up strife against me. Cursing was like a garment to the wicked v. First, whereas the use of nonexplicitly introduced quotations is common in the psalms, they are in general contextually quite clear and readily recognized as such. The major imprecatory psalms are Psalms 5, 10, 17, 35, 58, 59, 69, 70, 79, 83, 109, 129, 137, and 140. Nowhere are the words of Pilate, Judas, etc.
Jesus' approach in this regard was strikingly similar to the approach of the psalmists who penned such harsh words. In certain passages , moreover, God's judgment against Israel's fig trees is associated with her rabid idolatry and perversion of worship. In light of these principles, let us examine the previously noted explanations of these difficult passages. This view fails to recognize that the ultimate author of these inspired prayers was the same one who revealed the New Testament. This is not the case in Psalm 109. Jesus Christ willingly suffered the greatest injustice in the universe in order to cover all other injustices—all human sins that would be repented of.
Such matters are to be received with a measure of sober rejoicing. In light of his enemy's appalling lack of lovingkindness , climaxing in his abuse of the legal system vv. Indeed this latter element is His point of emphasis. Of Alexander, a hardened enemy of Paul and the gospel, the apostle solemnly affirmed, The Imprecatory Psalms and Christian Ethics 183 means showing him or her sustained and indiscriminate kindness. It begins in the Song of Moses Deut. Rather than serving as a sanction for personal vengeance , this Old Testament command actually protected against the excesses of revenge. When the Lord kicks butt, it is always much more devastating than anything I would have chosen to do to you.