Hateful, Vindictive Psalms?

[Mister D]

O daughter of Babylon, you devastated one,
How blessed will be the one who repays you
With the recompense with which you have repaid us.
How blessed will be the one who seizes and dashes your little ones
Against the rock! (Ps. 137:8–9)2

What nasty person would say such things? Well—a pretty angry psalmist! This portion of Psalm 137 is one of various “imprecatory psalms” (Pss. 7, 12, 35, 55, 58, 59, 69, 79, 83, 109, 137, 139). “Imprecation” is the calling down of curses or divine judgments on someone. Imprecatory passages have shocked some modern editors into performing “psalmectomies” on psalter hymnals, excising these verses altogether!3 Biblical poetry contains prayers that God break the arm of the wicked (10:15), scatter their bones (53:5), or slay His enemies (139:19). C. S. Lewis calls them “terrible,” “contemptible,” “devilish,” “profoundly wrong,” and “sinful” prayers.4 Shouldn’t we love and pray for our enemies (Matt. 5:43–48)? How can we make sense of these harsh-sounding passages? Perhaps the following acrostic (I-M-P-R-E-C-A-T-I-O-N) can offer guidance.

http://www.equip.org/articles/hateful-vindictive-psalms-/

[Calypso Jones]

very good.

[Mister D]

very good.

Paul Copan's website a lot of good material.

[KC]

Interesting read.

[Deadwood]

O daughter of Babylon, you devastated one,
How blessed will be the one who repays you
With the recompense with which you have repaid us.
How blessed will be the one who seizes and dashes your little ones
Against the rock! (Ps. 137:8–9)2

What nasty person would say such things? Well—a pretty angry psalmist! This portion of Psalm 137 is one of various “imprecatory psalms” (Pss. 7, 12, 35, 55, 58, 59, 69, 79, 83, 109, 137, 139). “Imprecation” is the calling down of curses or divine judgments on someone. Imprecatory passages have shocked some modern editors into performing “psalmectomies” on psalter hymnals, excising these verses altogether!3 Biblical poetry contains prayers that God break the arm of the wicked (10:15), scatter their bones (53:5), or slay His enemies (139:19). C. S. Lewis calls them “terrible,” “contemptible,” “devilish,” “profoundly wrong,” and “sinful” prayers.4 Shouldn’t we love and pray for our enemies (Matt. 5:43–48)? How can we make sense of these harsh-sounding passages? Perhaps the following acrostic (I-M-P-R-E-C-A-T-I-O-N) can offer guidance.

http://www.equip.org/articles/hateful-vindictive-psalms-/



You know, that's what I like about Psalms. You don't have to 'pray" them all, or any for that matter.

For me they are poetry about emotions felt as a people and, perhaps, reflect more the social maturity of the Hebrew nation than the spiritual development.

There's a lot of stuff like that in the Bible, probably the whole book of Leviticus, that calls into question whether the Bible is to be taken figuratively in many places. Was there really an Adam and Eve, or is Genesis a metaphor of a kind of "Birth of a Nation."

So, no. I don't have a problem with them, I can ignore them just like I ignore the law in Leviticus that you have to burn down your house if you get mildew.

[Chris]

Have to agree, the Jewish Bible is much broader in scope than the Christian.

[Deadwood]

Have to agree, the Jewish Bible is much broader in scope than the Christian.

And much better written. The Proverbs, for instance, are examples of early Hebrew poetry. When examined through that light they become much deeper and richer, often comparing opposites for effect sometimes striking a synonymous tone.

But again, much of it is as much about day to day life as it is The Story of God. If anything, most of the old testament is reflective of how deep was the faith of the people in the every aspect of their lives.

The New Testament, though is The Story of God. While some of the letters talk about selective issues of the day, the Gospels have on subject....a Jewish Carpenter and his posse.

Having said that, there is no better prose than the book of John. His scenic comparisons spanning years is rich, although most of us need them pointed out to us. The others reflect the occupations of the authors and their intended audiences. James is a work of grand prose and a remarkably well written with a strong voice as opposed to overbearing like Paul.

And, it took 10,000 years to refine and embellish the old testament. The New has been around 2,000 and it presents a huge challenge as it was told in Aramaic, written first in Greek, then Latin then translated into English about the time the printing press was invented.

[Mister D]

And much better written. The Proverbs, for instance, are examples of early Hebrew poetry. When examined through that light they become much deeper and richer, often comparing opposites for effect sometimes striking a synonymous tone.

But again, much of it is as much about day to day life as it is The Story of God. If anything, most of the old testament is reflective of how deep was the faith of the people in the every aspect of their lives.

The New Testament, though is The Story of God. While some of the letters talk about selective issues of the day, the Gospels have on subject....a Jewish Carpenter and his posse.

Having said that, there is no better prose than the book of John. His scenic comparisons spanning years is rich, although most of us need them pointed out to us. The others reflect the occupations of the authors and their intended audiences. James is a work of grand prose and a remarkably well written with a strong voice as opposed to overbearing like Paul.

And, it took 10,000 years to refine and embellish the old testament. The New has been around 2,000 and it presents a huge challenge as it was told in Aramaic, written first in Greek, then Latin then translated into English about the time the printing press was invented.

The Johannine literature was directed toward a particular audience as well.

It appears that James was written in part to counter Pauline theology or rather a misunderstood Pauline theology (see James 2 specifically) regarding the dichotomy faith and works.