Should Christians Pray the Imprecatory Psalms?

There’s a collection of Psalms in the Bible that may feel unsettling to read, let alone pray. Simply put, they call on God to severely judge, curse, or punish the speaker’s enemies. These are known as Imprecatory Psalms. Many Christians aren’t even aware of these Psalms and they’re rarely the focus of sermons or Bible Studies. Since they seem so negative, we tend to ignore them and pretend they aren’t a part of Scripture. 

It makes sense because these Psalms call for punishing one’s enemies and Christians are called to pray for our enemies and love those who persecute us. How can we reconcile Psalms calling on God to punish when Jesus teaches us to love? 

It isn’t just the New Testament that seems to be opposed to Imprecatory Psalms. Many Christians throughout history (such as CS Lewis) have vehemently objected to their use in prayer and worship. 

But, these Psalms are a part of Scripture. As Christians, we believe that the whole counsel of Scripture is useful for our spiritual growth. We may want to look away and ignore these parts of Scripture but we can’t. 

I believe that Imprecatory Psalms are in Scripture for a reason and although I love CS Lewis’ writings, I don’t agree with his objection to praying the imprecatory psalms. We can and should pray these psalms — but with some guardrails.

First, we’ll start with a brief introduction to these psalms in case you’ve heard the phrase but aren’t super familiar with exactly what the imprecatory psalms are. Then, we’ll discuss why they’re in Scripture, using Psalm 137 as a case study. After this, we’ll consider Christian objections to praying the imprecatory psalms and reconcile these Old Testament prayers with the New Testament. Finally, we’ll discuss healthy ways to use these psalms in prayer and Christian worship. 

What are Imprecatory Psalms? 

I shared earlier that imprecatory psalms call on God to severely judge or punish one’s enemies. These prayers are not unique to Ancient Israel. Other Ancient Near Eastern texts include them. In fact, they were quite common within Ancient Near Eastern culture.¹ 

In the Bible, imprecatory words or prayers are most often found in the Psalter (see Psalm 5, 10, 17, 35, 58, 59, 69, 70, 79, 83, 109, 129, 137, and 140). But, they can also be found elsewhere in the Old Testament and surprisingly, in the New Testament.

Examples of Imprecatory Psalms and Prayers in the Bible

First, in Psalm 5:9, the speaker asks God to declare his enemies as guilty, allow their secret plots against the speaker to become their downfall, and banish them because of their sin and rebellion:

Declare them guilty, O God!
    Let their intrigues be their downfall.
Banish them for their many sins,
    for they have rebelled against you. 
— Psalm 5:9 

In Psalm 69, the speaker asks that God would pour out his wrath on their enemies:

Pour out your wrath on them;
    let your fierce anger overtake them.
May their place be deserted;
    let there be no one to dwell in their tents.
— Psalm 69:24-25 

Related: Does God have Emotions?

Psalm 137:8-9 is an imprecation against Babylon. This is probably one of the harshest imprecatory prayers in the Psalter. We’ll look at it in more depth in the next section:

Daughter Babylon, doomed to destruction,
    happy is the one who repays you
    according to what you have done to us.
Happy is the one who seizes your infants
    and dashes them against the rocks.
— Psalm 137:8-9

Moving outside of the Psalter, in Jeremiah 18:21, Jeremiah prays an imprecation against those plotting his downfall that God would:

…give their children over to famine;
   hand them over to the power of the sword.
Let their wives be made childless and widows;
    let their men be put to death,
    their young men slain by the sword in battle.
— Jeremiah 18:21

And in Galatians 1:8, Paul calls for a curse (i.e. imprecation) against anyone who would preach a false gospel:

But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse!

— Galatians 1:8 

Related: Why Does God Allow Bad Things to Happen?

Why are Imprecatory Psalms in the Bible? 

Without context, we struggle to reconcile these prayers with God’s mercy and kindness, especially as revealed through Jesus in the New Testament. They can feel harsh and upsetting. However, instead of judging these ancient writers or jumping to our own conclusions, we can approach their words with curiosity and seek to understand the heart behind these prayers. 

Although these prayers call on God to punish one’s enemies, they’re not necessarily about seeking revenge in minor personal disputes. Imprecatory prayers come from suffering groups or individuals in situations of deep injustice that require divine intervention.² Their inclusion in the Bible reminds us that the Biblical story follows real people who are not ashamed to express their honest emotions in the face of injustice. The Bible doesn’t sanitize real life or require suffering people to stifle the true expression of their pain. 

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Psalm 137: A Case Study

For example, while Psalm 137 feels incredibly harsh and shocking, it was written in response to the devastating Babylonian conquest. The Babylonians destroyed Jerusalem and left the temple in ruins. They took men, women, and children from the only home they ever knew and brought them to a strange land with foreign customs, traditions, and religious practices. 

Even if we don’t fully understand what the Judean exiles endured at the hands of the Babylonians, we can still put ourselves in their shoes. Imagine what it would feel like to have your country or city destroyed and your landmarks desecrated. Then, imagine being taken to a foreign land hostile to your culture where you didn’t understand the language, tradition, or religion. 

As a Black woman of Jamaican descent, I know that my ancestors understood this all too well. In fact, this psalm is deeply cherished by descendants of enslaved people. Bob Marley, the famous Jamaican reggae singer, recorded a song based on this psalm called By The Rivers of Babylon. Another version of this psalm is often sung in Caribbean churches. 

As we all would be if faced with the same plight, in Psalm 137, the exiles weep as they remember their home in Jerusalem and all they had lost in captivity. The song recalls how the Babylonians taunted them in their grief, trivially asking them to sing one of the songs of Zion. 

The first 6 verses of Psalm 137 are the lament portion of this psalm. This part of the psalm isn’t necessarily shocking for modern day Christians but we tend to wrestle with what comes next.

P.S. — If you’d like to dive deeper into Lament Psalms in the Bible, check out this article: What is Lament in the Bible?

In the final section, the psalm moves from lament to imprecation. First, the exiles call on God to remember Edom’s part in the destruction of Jerusalem. They supported the Babylonians in their attack and rejoiced when Judah fell. 

Then the psalm addresses Babylon directly, declaring that “happy is the one who repays you according to what you have done to us. Happy is the one who seizes your infants and dashes them against the rocks.”

This response feels blown out of proportion. But, there are a few things to remember. 

These prayers are poetic expressions of deep grief; they do not threaten physical harm

First, the speaker is expressing deep grief in their own way after experiencing trauma. There is nothing in the text that indicates that the speaker plans to literally repay Babylon according to what they have done or harm their infants. Catherine Jones Payne suggests that the “infants” in this text are the metaphorical children of “daughter Babylon,” the political entity.³ This would certainly soften the shock of these verses. 

Nevertheless, the exiles are a marginalized group trying to find hope and cope with the pain inflicted on them by their powerful enemy. Instead of acting out of rage, they express their grief through their prayers. Regardless of whether these prayers are “right” to pray, they are honest and they model how we can turn to God to help us process difficult emotions. 

These are prayers for God’s justice 

Second, although Babylon is addressed directly, Psalm 137:8-9 is first and foremost a prayer to God. Since Babylon was harsh and unrelenting, the exiles knew that only God could save them. More than anything else, they simply wanted their home and national identity restored. 

That being said, injustice not only went against God’s covenant, it was also an affront against God’s righteousness. When the Babylonians taunted the exiles in v. 3, they were also mocking God and suggesting that they had defeated God.⁴ The speaker’s desire is not for human vengeance, but divine justice.

They appeal to God’s Covenant with their ancestors

Some Biblical scholars believe that imprecatory prayers are the cries of God’s people to uphold his covenant to them.⁵ Meredith G. Kline compares Israel’s relationship with God to that of a vassal-lord relationship.⁶ 

Remember that in Genesis 12:3, God makes a promise to their ancestor, Abraham: “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”

This is also echoed in Numbers 24:9, Genesis 27:29, Exodus 23:22, and Deuteronomy 30:7. They cry out to God because they know he is faithful to uphold his covenant. 

Babylon’s actions were not just offensive towards the exiles, they were deeply offensive to God as the “keeper of Israel (see Psalm 121:4).”

Why Do Some Christians Object to Praying Imprecatory Psalms?

As I mentioned in the introduction, some Christians object to praying the imprecatory psalms. CS Lewis completely rejected them and called them “devilish” prayers that Christians should avoid.⁷ Some modern scholars, such as Peter Craigie, see these psalms as unholy expressions of vindictiveness rather than being inspired by God.⁸ William Holladay, another scholar, stated that imprecatory psalms stem from a “very different spirit” than the New Testament teachings.⁹ 

Lastly, Bruce Waltke, although he recognizes that these psalms are holy and offer sound doctrine, still suggests that they are inappropriate for the church.¹⁰ He objects to their use in Christian prayer for three reasons: ultimate justice comes after Christ’s second coming and doesn’t necessarily happen in the here and now; Christians should hate the sin and love the sinner; and that Christians struggle against spiritual powers and overcome by turning the other cheek and forgiving their enemies.¹¹

Related: What Christians Should Know About Biblical Justice and the Gospel

Justice Comes After Christ’s Return

While ultimate justice does come after Christ’s return, justice can happen in the here and now. Calling on God to judge an unrepentant sinner in the case of severe injustice is more loving than ignoring those who are being harmed. Lastly, while our struggle is against spiritual powers, human beings are still accountable for their actions. 

Some Christians See Emotions Like Anger As Sinful

On another note, some Christians are uncomfortable with the imprecatory psalms because they see emotions like anger as sinful. Therefore, to pray psalms that express anger would be considered wrong. However, anger itself isn’t sinful. It’s what we do with our anger that matters. 

New Testament Command to Love Our Enemies

Similarly, many Christians believe that the command to love our enemies in the New Testament precludes a need to cry out for justice. Yet, some New Testament writers quoted Old Testament imprecations (see Acts 1:20) and others penned original imprecations. In Galatians 1:8, Paul states that those who preach another gospel will be cursed and Revelation 6:9-10 are the prayers of Christian martyrs crying out for justice against those who killed them. 

I understand the caution surrounding imprecatory prayers. I believe it’s warranted. Still, these prayers are in the Psalter, which means that they were meant to be sung and read within the covenant community. Since Christians are now part of God’s covenant community through Christ, there’s no reason we shouldn’t also inherit the entire prayer book. 

Understanding Imprecatory Psalms in Light of the New Testament

Since the New Testament is most often cited as a reason for Christians not to pray the imprecatory psalms, we need to reconcile both parts of Scripture. 

First, we should absolutely love and pray for our enemies regardless of how difficult this can be. God has forgiven us for our many sins, so who are we to withhold forgiveness? However, we can love our enemies and still desire justice. The ultimate goal is that our enemies would repent and come to know Jesus. This is a way in which justice can be served. 

Related: Why Does the Old Testament God Seem Different than the New Testament God?

I wouldn’t be surprised if the New Testament Christians prayed imprecatory psalms against Paul hoping for relief from persecution while also asking the Lord to lead him to repentance. Thankfully, Paul did repent and became a brother to the Christians he previously persecuted. This is the beauty of Christian forgiveness and reconciliation. People who were once enemies can become united in Christ. 

However, the reality is that in some cases of injustice, the offender refuses to repent. Not only are they not sorry for their actions, but they continue to harm others. In this case, imprecatory prayers are appropriate. We continue to pray for repentance while also asking that God will judge them if they do not repent. 

Can Christians Pray the Imprecatory Psalms?

That being said, Christians can pray imprecatory psalms because there are still countless situations of injustice in the world. Through these prayers, we ask God to intervene in specific cases of injustice but we also cry out for Jesus to come and put an end to injustice once and for all. 

Imprecatory prayers also help us to have empathy towards those who are suffering. It’s a way in which we recognize that things are not right with the way the world currently is. They help us to move beyond focusing only on ourselves and our personal problems and notice what others are going through. 

Related: An Open Letter to the Weary Christian Woman: Keep Holding On to Jesus

Lastly, imprecatory prayers give us language to express our deep sorrows and pain instead of acting on them negatively. It’s a healthy way for Christians to cope with their own suffering. Praying imprecatory psalms doesn’t make us vengeful or vindictive; it actually demonstrates that we know vengeance belongs to God, not us. 

We should exercise caution when praying imprecatory prayers. Not every situation is so dire that they are warranted. But when we see deep tragedy and sin at the hands of an individual, group, or political entity and notice rampant abuse, we should pray for God’s judgment. 

Conclusion 

Let us be cautious but not dismissive of praying the imprecatory psalms. When we pray these psalms, we’re not taking vengeance into our own hands. They do not give us license to pray for judgment against people who personally offend us, choose sinful lifestyles, or act in ways that go against our personal values. Instead, they help us to turn to God when we notice or experience situations that go against God’s righteousness and perpetuate injustice.

1.  R. Reed Lessing, “Broken Teeth, Bloody Baths, and Baby Bashing: Is There Any Place in the Church for Imprecatory Psalms?” Concordia Journal 32, no. 4 (October 2006): 369. ↩︎
2. Anne Marie Kitz, “Curses and Cursing in the Ancient Near East,” Religion Compass 1, no. 6 (January 2007): pp. 615-627, https://doi.org/10.1111/j.1749-8171.2007.00039.x, 616.
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3. Read more of her analysis here. ↩︎
4. Walter Brueggemann, Theology of the Old Testament: Testimony, Dispute, Advocacy (Minneapolis: Fortress Press, 1997), 574. ↩︎
5. Lessing, 396. ↩︎
6. Meredith G. Kline, The Structure of Biblical Authority (Grand Rapids: Eerdmans,1972), 63 quoted in Michael A. Grisanti, Mark F. Rooker, and Eugene H. Merrill, The World and the Word: An Introduction to the Old Testament, 520.
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7.  Daniel Simango, “An Overview of the Study of Imprecatory Psalms: Reformed and Evangelical Approaches to the Interpretation of Imprecatory Psalms.” Old Testament Essays 29, no. 3 (2016): 585. 
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8. Simango, 585. ↩︎
9. Ibid. ↩︎
10. Bruce K. Waltke, An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach (Grand Rapids, MI: Zondervan, 2007), 1119–23. ↩︎
11. Waltke, An Old Testament Theology, 1123. ↩︎