Imprecatory Psalms
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Imprecatory Psalms, contained within the Ketuvim of the Hebrew Bible (תנ"ך), are those which invoke judgement, calamity, or curses, many of which are frighteningly severe, upon one's enemies or those perceived as the enemies of God. Major Imprecatory Psalms include Psalm 69 and Psalm 109, while Psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 58, 69, 79, 83, 137, 139, and 143 are also considered imprecatory (link to full text of Psalms). As a sample, Psalm 69:24 states toward God, "Pour out Your indignation on them, and let Your burning anger overtake them".
The Psalms (Hebrew: Tehilim, תהילים, or "praises"), considered part of both Hebrew and Christian Scripture, initially served as ancient Israel's "psalter" or "hymnbook", which was used during temple and private worship.
The New Testament contains passages which quote Imprecatory Psalms. Jesus of Nazareth is shown quoting from them in Matthew 27:24, John 15:25, and John 2:17, while Paul the Apostle quotes from Psalm 69 in the Epistle to the Romans 11:9-10 and 15:3.
[edit] Imprecations elsewhere in the Bible
Imprecations in the Hebrew Bible are not limited to the Imprecatory Psalms. The Nevi'im contains many, as well, in the books of Hosea, Micah, and Jeremiah, for example, leading to their categorization as "imprecatory topoi". As well, in the Torah, in the Third Sermon of Moses in the book of Deuteronomy, Moses is shown describing a litany of curses that would befall Israel for rebelliousness. Many of the same curses were later warned about by Joshua, some 100 years after Moses's death.
[edit] Context and meaning
Imprecatory Bible passages have presented a variety of interpretive and ethical issues for scholars throughout various times in various situations. Even so, Biblical scholars widely agree that their intent is to purposely alarm, and that invokers of imprecations in the Psalms did so for purposes of self catharsis, and to lead group catharsis during temple worship (see Solomon's Temple), noting that this probably helped provide ontological security to the Psalms's principle audience, the Israelites, who were a minority within their larger Mesopotamian world. Scholars also widely agree that imprecatory passages are never imprecatory in total, but are contextualized within messages of hope or promised mercy and blessing. More so than anything, particularly for passages from the Nevi'im, the intent is to provoke group or national repentance from evil acts and turn the hearers toward God.
[edit] References
- J.W. Beardslee, "The Imprecatory Element in the Psalms," Presbyterian and Reformed Review, 8 (1987).
- W. W. Davies, "The Imprecatory Psalms", The Old and New Testament Student, Vol. 14, No. 3 (Mar., 1892), pp. 154-159.
- John N. Day, "The Imprecatory Psalms and Christian Ethics". Bibliotheca Sacra, 159 (April-June 2002): 166—86. Available online.
- J. Carl Laney. "A Fresh Look at the Imprecatory Psalms". Bibliotheca Sacra 138 (1981) 35-45.
- John Piper, "Do I Not Hate Those Who Hate You, O Lord?" Desiring God, 2000. Available online.
- Samuel J. Schultz. The Old Testament Speaks: A Complete Survey of Old Testament History, 5th edition. HarperOne, 1999.
