In this way, they argue that the “God of the Old Testament” is different than the “God of the New Testament.” Is this the case? In response, a number of points can be made:įirst, these prayers encourage divine judgment –not human judgment. At the very least, they claim that these prayers contradict Jesus’ command to “love your enemies” (Mt. 139:21-22 NASB) Do I not hate those who hate You, O LORD? And do I not loathe those who rise up against You? 22 I hate them with the utmost hatred They have become my enemies.Ĭritics of the Bible read these passages as proof that the Bible is a cruel book of ancient barbaric men. 137:9 NASB) How blessed will be the one who seizes and dashes your little ones Against the rock. 109:12 NASB) Let there be none to extend lovingkindness to him, Nor any to be gracious to his fatherless children. 79:12 NASB) And return to our neighbors sevenfold into their bosom the reproach with which they have reproached You, O Lord. 69:27 NASB) Add iniquity to their iniquity, And may they not come into Your righteousness. 68:21 NASB) Surely God will shatter the head of His enemies, The hairy crown of him who goes on in his guilty deeds. 58:10 NASB) The righteous will rejoice when he sees the vengeance He will wash his feet in the blood of the wicked. These are called the “imprecatory psalms” by theologians, because these prayers seem to invoke cursing on the enemies of Israel: Sprinkled throughout the psalms, we read shocking prayers that are made to God from the respective psalmist.
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