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 Session 11 Video

When it comes to reading and interpreting the Psalms, some of the most problematic verses
are those in which the psalmist prays that God would curse his enemies. In fact, some cite these as evidence that the Bible is not a holy book, given that it contains such violent language. The technical term for these curses is imprecation, although “psalms of anger” or “psalms of wrath” may be more descriptive. In this lesson, we’ll gain some perspective on these psalms and learn to pray them in light of the cross.

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**Psalms of Cursing**

- **Summary:** When it comes to reading and interpreting the Psalms, some of the most problematic verses are those in which the psalmist prays that God would curse his enemies. In fact, some cite these as evidence that the Bible is not a holy book, given that it contains such violent language. The technical term for these curses is imprecation, although “psalms of anger” or “psalms of wrath” may be more descriptive. In this lesson, we’ll gain some perspective on these psalms and learn to pray them in light of the cross.

- **Notes:**

    - *THE PROBLEM:*
        - 1. The psalmist describes the nature of his enemies in stark terms such as “lions”, “snarling dogs”, “blood-thirsty men”, and “drawn swords”, effectively dehumanizing them. How is this consistent with the biblical teaching that all people are made in the image of God and have inherent dignity?
        - 2. The psalmist prays that God would bring the worst imaginable fates upon his enemies and even innocent members of their families. How can we reconcile this with Jesus’ teaching on loving our enemies and praying for our persecutors (Matthew 5:43-45a)?
        - 3. What do these psalms say about the nature of the God whom the psalmist assumes would side with him to do such terrible things? Do these psalms present an inaccurate understanding of God and therefore can we trust the Word of God that contains such language?

    - *INTERPRETING THESE PSALMS*
        - 1. *The nature of poetry*. The language is metaphoric and exaggerated. The violent statements that the psalmist makes about his enemies are not meant to be acted upon as commands, but rather as an expression of how he feels in the heat of the moment.
        - 2. Anger at *injustice*. David’s anger in Psalm 52 is completely understandable given the contemptible thing that Doeg had done. Jesus was angry at the greed of the money changers in the temple (John 2:13-17) and at the stubborn hearts of the Pharisees (Mark 3:1-6).
        - 3. *Warning* of the consequences of sin. The “law of the harvest” determines that you will reap what you sow. Harming others always results in a self-inflicted wound.
        - 4. Influenced by *context*. The psalmist was responding to the horrors of war (Psalm 79:6-7) and appealing to God to defend his reputation.
        - 5. Expressions of faith that God will act justly. The psalmist never prays that he might take matters into his own hands. Instead, he calls upon God to exact justice on his enemies. (Romans 12:17-21). Praying violent prayers enables us to be nonviolent.
        - 6. *Love* overcomes evil. Jesus fulfills the teaching of the law by calling us to love our enemies.
            - Our enemies are not our enemies, but victims of the Enemy. (Eph 6:10-12; 2 Cor 5:16)
            - Look to Jesus who prayed, “Father forgive them, they don’t know what they are doing,”
            - The wrath of God against all the ungodly and unjust actions of all of human history has
already been poured out on Jesus Christ on the cross, which He willingly received.

**Discussion:**

1. When was the last time you got really mad at injustice? How did you pray about the situation?
2. How do we move from anger to compassion when it comes to those who have wronged us?
3. Jesus got angry but also forgave. How does Jesus’ example help us overcome bitterness?
4. These psalms are often avoided in public worship out of embarrassment. How could we use them appropriately and creatively in that context?
5. Is it possible to see the same person as both a victimizer and a victim? How do we pray for them?
6. What do you think about the statement “Praying violent prayers enables us to be nonviolent”?

Session 11

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