Contributor: Hortensius F. Mandaru, SSL
Editors: Juan Nicohlas & Vince Ellysabeth

Have we ever felt so angry with someone that we prayed to God to teach that person a lesson? Or have we ever prayed that someone might receive their just deserts for what they have done? Could such actions be considered evil and not in keeping with Christian values? On the other hand, within the Bible itself, there are prayers to God whose content is a plea for the punishment of the wicked. Does the Bible truly permit someone to pray for something evil to happen?

The Psalms of Curse

In the Bible, there are still many things that may generally be difficult to understand and accept, including the prayers with a tone of cursing found in the Psalms. The term ‘Cursing Psalms’ itself remains a subject of debate amongst various parties. Some use the term ‘Cursing Psalms’, whilst others refer to them as ‘Psalms of Justice’ or ‘Psalms of Vengeance’. The Cursing Psalms can be understood as prayers imploring judgement, punishment, suffering, or a curse upon enemies, whether the psalmist’s own enemies or the enemies of God.

In the present day, can this still be considered relevant? Particularly in the New Testament, Jesus commands us to love and pray for our enemies. This is seen as contrasting with the text found in the Psalms. In the New Testament, there are also instances where Jesus curses certain things, for example when He cursed the fig tree and when He pronounced woe upon the towns of Chorazin and Bethsaida. Another example is when Jesus became angry in the Temple and overturned the merchants’ tables. These actions demonstrate that anger and a firm response to evil are also present in the New Testament.

Psalm 109:8–11

May his life be cut short; may his office be taken by another. May his children be orphaned, and his wife made a widow. May his children wander aimlessly and beg,
and be driven from the ruins of his house. May the debt collectors seize all his possessions, and may others plunder the fruits of his labour.

Psalm 109:8–11 is one example of a psalm containing a plea for the wicked to be punished. In a modern context, the content of Psalm 109:8–11 may remind us of expressions directed at a corrupt official. Cursing Psalms are generally addressed to God as the party called upon to judge and punish, whilst the psalmist is the supplicant who pleads for the Lord to act against the wicked.

Psalm 58:7–8
O God, shatter their teeth in their mouths; break the fangs of the young lions, O Lord! Let them vanish like flowing water that disappears! Let them wither like grass by the wayside! Let them be like a slug that turns to slime, like a stillborn child that never sees the sun. Before your pots have tasted the fire of the thornbush, He has struck down both the living and the burnt. The righteous shall rejoice, for they shall see vengeance; they shall bathe their feet in the blood of the wicked.

Psalm 58:7–8 is another example of a prayer addressed to God asking Him to punish the wicked. There are also psalms addressed directly to the wicked, such as Psalm 137:8–9.

Psalm 137:8–9
O daughter of Babylon, you who practise violence, blessed is the one who repays you
for the deeds you have done to us! Blessed is the one who seizes and dashes your children against the rocks!

For the Israelites, their experience with Babylon was deeply traumatic. Babylon came to symbolise a power that perpetrated violence and oppression against God’s people. Therefore, the harsh language in Psalm 137 must be understood within the context of the suffering and injustice experienced by the psalmist.

Not only in the Book of Psalms, but texts with a tone of cursing can also be found in other books. For example, Jeremiah 18:21–22 contains a plea to God that those who commit evil may be punished. A similar tone can also be found in Numbers 10:35 and Judges 5:31. This demonstrates that “curses” are a fairly common literary form in the Bible and are not confined to the Book of Psalms.

Canonical Context

The Book of Psalms differs from most other books in the Old Testament. Prophetic literature contains prophecies or the word of the Lord to humankind; narrative literature contains stories about God’s relationship with humankind; whilst legal literature contains God’s laws and rules for humankind. The Book of Psalms contains the words and prayers of humankind offered up to God.

Therefore, when reading the Curse Psalms, we need to pay attention to how humankind speaks to God and how the relationship between humankind and God is depicted through these prayers. The question then arises: how should we understand the psalms of cursing? What image of God are they seeking to present? And what kind of relationship between God and humanity is revealed in these psalms?

Solution

Within the church, the Psalms of Cursing are very rarely prayed or discussed in general. A practical solution in dealing with these texts is to continue to acknowledge them as part of Holy Scripture, even though in practice they are never used or are quietly ignored. 

Another solution is the classical view, namely the notion that the God of the Old Testament—who judges, curses and punishes—is distinct from the God of the New Testament—who loves, forgives and calls on people to pray for their enemies. This ‘classical’ view is erroneous because it distinguishes between the figure of God in the Old Testament and that in the New Testament.

The final solution is a theological one, namely the understanding that God is known to humankind through a process. God reveals Himself in accordance with the capacity of the people of His time. In those days, the Psalms of Curse were highly relevant because the people of Israel were facing various forms of oppression and injustice.

The Structure of the Psalms of Curse

The structure of the Psalms of Curse comprises several stages. Firstly, the psalmist declares that he is innocent and not the perpetrator of injustice. Secondly, the psalmist declares that he is weak and powerless. Thirdly, the deeds of the wicked or the adversary are described. Fourthly, the reasons why that person deserves punishment are given. Fifthly, the purpose of that punishment is explained.

This structure conveys an important message. Before judging others or praying the Psalms of Curse, we need to engage in sincere self-reflection. Are we ourselves truly innocent? Do we harbour no malicious intentions, such as a desire for revenge, envy, or malice?

Therefore, anger cannot simply serve as a basis for judging others. Anger needs to be recognised and evaluated. We need to examine what actually poses a threat to us and whether that anger arises from a genuine threat. Anger can also help us see what we truly value. By understanding our own anger, we can rediscover our direction and the best version of ourselves.

The Purpose of the Psalms of Curse

Firstly: The Psalms of Curse can be read and understood as an expression of honest and sincere feelings before God. Psychologically speaking, repressed traumatic feelings or experiences can have a detrimental effect on a person. The honest and sincere expressions found in the Psalms of Curse reveal a closeness and bond between humanity and God, much like the closeness between children and their parents.

Thus, anger need not always be understood as something that must be suppressed or concealed. Anger can be brought before God as part of a person’s relationship with Him.

Secondly: For the person praying, the emotions of anger in these psalms are also beneficial to them. The person praying may realise that their own heart is also filled with wickedness. They will endeavour to pray and utter these words of condemnation with a pure heart, not out of malice or envy. This serves as a reminder of the importance of self-reflection before judging others.

Thirdly: People are often apathetic and unaware of the injustices around them, particularly when they are personally involved or even benefit from such situations. In such a context, praying the psalms of cursing can provide a space to recognise once again the injustices that are often normalised or ignored. These psalms not only reflect human struggles and emotions, but also help the reader realise that injustice should not be accepted as the norm. Thus, the psalms of curse invite people to re-examine their response to injustice: whether they choose to remain silent and become accustomed to it, or dare to acknowledge it, challenge it, and bring it before God.

Conclusion

The purpose of the Psalms of Curse is not merely to teach people to be angry, but to recognise and bring their anger before God when faced with evil, injustice, violence and oppression. Anger can be a response to a real threat and indicates that something of value is being destroyed or threatened.

Feelings of anger can be expressed to God. When a person prays as in the Psalms, by voicing their anger or asking God to judge the wicked, they are entrusting the judgement to God. Thus, such prayer need not be an act of revenge. Rather, prayer becomes a way of entrusting the matter to God and breaking the cycle of violence that can arise when people repay evil with evil.

The Psalms of Curse also teach that evil, injustice and oppression must not be regarded as normal. God is a God who loves and cares for justice and truth. Therefore, Christians are called not only to pray, but also to strive to ensure that justice and truth are truly upheld in life.

Ultimately, praying the Psalms of Curse does not mean we are free to curse or harm others. These psalms invite us to bring our anger and distress before God, to leave judgement to Him, whilst recognising our responsibility towards the world around us. Faith, prayer and action must go hand in hand: lex orandi, lex credendi, lex agendi.

This article is adapted from the ‘Bincang Alkitab’ programme. Watch the full video version on LAI’s YouTube channel: youtube.com/watchv=f7Ypza8t_Es&t=2474s