Some prayers contained in the Book of Psalms so breathe forth the spirit of revenge, and call for vengeance in such terms of imprecation as to offend the feelings of those governed by the principles
of Christ's teaching.

For example, the prayer contained in Psalm 35:26: "Let them be ashamed, and brought to confusion together, that rejoice at my hurt: let them be clothed with shame and dishonour that magnify themselves against me." Or: "Add iniquity unto their iniquity: and let them not come into Thy righteousness. Let them be blotted out of the book of the living, and not be written with the righteous" (Ps. 69:27-28).

Are we to imitate the implacable hatred that these prayers seem to exhibit?
A careful consideration of the background of these Psalms, or the significance of such prayers, will reveal that they were uttered by men who were key personalities in the development of Yahweh's purpose in the earth. Some were the prayers of prophets who realised that the triumph of wickedness must be at the expense of Yahweh's purpose in the earth and prayed for the overthrow of those who were so steeped in evil that there was no hope of reclamation. Some were the words of David, and included Messianic Psalms, prophetically expressing the prayers of the Lord Jesus.

Such imprecatory expressions plead for the triumph of righteousness and truth over wickedness and error, realistically recognising that this demands the overthrow of evil men. When the Psalmist prayed that his enemies might be "brought to confusion together," it was not out of personal vindictiveness, but because he realised that those against whom he spoke were so given over to wickedness that no other course was possible if righteousness were to prevail. His prayer that they should be overthrown, was really a request that the Divine purpose might speedily be established in the earth. "Ye that love Yahweh hate evil," declared the Psalmist (Ps. 97:10). In similar vein, the Lord Jesus commended the Ephesian Ecclesia because it "could not bear them which are evil" (Rev. 2:2), declaring that he, too, "hated" the deeds of the Nicolaitanes (v. 6).

If righteousness is to prevail in the earth, those who are identified with wickedness must be revealed for what they are, and their deeds so judged that others might see that there is no future in following their course of action. David was so earnestly embued with the goodness of Yahweh that he could not bear those who blasphemed His holy name:

"Surely Thou wilt slay the wicked, O God;
Depart from me therefore, ye bloody men. For they speak against Thee wickedly,
And Thine enemies take Thy name in vain. Do not I hate them, 0 Yahweh, that hate Thee?
And am not I grieved with those that rise up against Thee? I hate them with perfect hatred;
I count them my enemies" (Psalm 139:19-22).

Notice how that David discriminated between those whom he described as Yahweh's enemies; and those who were his personal enemies. There was mercy and forgiveness for the latter. He did not exact vengeance on Saul when it was in his power to do so; and he refused his followers to punish Shimei when the latter publicly denounced him and cursed him.

Divine love is not a boundless toleration of evil, but a very jealous regard of Yahweh's honour. The love that Christ had for his Father, and which we, too, should reflect, will not stand silently by when His name is maligned (Ps. 15:4; 31:6). When we pray, "Hallowed be Thy name" we are praying for a state that will only be brought about by divine judgment in the earth: "When Thy judgments are in the earth, the inhabitants of the world will learn righteousness" (Isa. 26:9).

When the Psalmist declared: "Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt" (Ps. 71:13), he did so legitimately, because he personified truth and righteousness, whilst his enemies were identified with error and wickedness. Truth and error, righteousness and wickedness, cannot for ever live side by side, anymore than light and darkness can exist simultaneously. As the Psalmist identified himself with the things of Yahweh, he prayed for their vindication in the only way possible: the overthrow of those who stubbornly refused to be brought under the influence of such, and, in consequence were not only enemies of Yahweh, but enemies also of the Psalmist.

It might be thought that it would be more consistent with mercy and goodness for him to pray for their conversion, but the time for that was past, and if truth were to prevail those who had openly and stubbornly identified themselves with spiritual darkness and wickedness had to be put down. The Psalmist prayed that Yahweh arise to vindicate Himself in that way for it was the only way possible, and the overthrow of such wicked perverters of truth would preserve others from their influence. The death of Judas is a case in point (see (Acts 1:20).

But that which is quite right from the lips of especially appointed and endowed men, such as David, Yahweh's anointed, or the prophets of Israel, is not always so from lesser men. Such requests were made on the grounds that Yahweh knows the motives of all His creatures, and, therefore, is in the position of judging righteously. Thus:

"But, O Lord of hosts, Who judgest righteously, Who triest the reins and the heart, let me see Thy vengeance on them: for unto Thee have I revealed my cause" (Jer. 11:20). "O Lord, Thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in Thy longsuffering: know that for Thy sake I have suffered rebuke" (Jer. 15:15).

These two prayers called upon Yahweh to vindicate His purpose and His servants. Jeremiah desired this to be done quickly, for it would bring to an end his strivings with the false prophets, and would deliver others from their evil influence. Do not we want to see Yahweh's vengeance upon the world of wickedness and darkness manifest today? Are not we anxious for the glorious light of Christ's Kingdom to drive away the evils of this Gentile night of evil and blasphemy? Are not we depressed by the triumph of wickedness in the earth? Then pray for the coming of Christ, and the vindication of Yahweh's name in the earth. Re-echo the prayer of Joel: "Thither cause Thy mighty ones to come down, 0 Yahweh" (Joel 3:11).

So with Jeremiah's prayer for personal vindication. He had so identified himself with Yahweh's truth that the silence of Yahweh at the wickedness of his opponents, was looked upon as justification of the things for which they stood. The prophet prayed that it be otherwise. He had a deep love for Israel, and for those who were its true sons and daughters; and he refused to compromise its principles with its pseudo-sons. He vigorously opposed the false prophets who would destroy the people and bring to destruction the nation. He saw the issues clearly, and prayed that Yahweh would revenge him of his persecutors, for only in such would the triumph of righteousness come.

Nehemiah prayed similarly: "Hear, 0 our God; for we despised: and turn their reproach upon their own head, and give them for a prey in the land of their captivity" (Neh. 4:4).
Paul has a like comment in 2 Timothy 4:14: "Alexander, the coppersmith, did me much evil: the Lord reward him according to his works."

Let us pray for the forgiveness of those who oppose us through misunderstanding or even enmity, but it is not our prerogative to forgive those who so sin against God. Those who are the subject of these imprecatory prayers, were not so much the enemies of those who uttered them, as they were the enemies of Yahweh. We can forgive those who "despitefully use us," but we are in no position to forgive those who boldly and stubbornly set themselves up against Yahweh and His truth, and endeavour to influence others along a like course.

Moreover, when we are in the position of having stubbornly done wrong, let us acknowledge it and make restitution. In that regard, there are examples in the Word of self-imprecatory prayers. Consider the following:

"And David spake unto the Lord, when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly; but these sheep, what have they done? Let Thine hand, I pray Thee, be against me, and against my father's house" (2 Sam. 24:17).

In fact, the people of Israel against whom Yahweh's wrath had been turned, had sinned very grievously against Him, for they had sided with Absalom in his rebellion against his father, and therefore had assisted in driving Yahweh's Anointed (His Christ) from the throne in Israel. Their action was tantamount to those who would reject Christ today.

On another occasion, in pleading his cause against "Cush the Benjamite," David gave way to a self-imprecatory Psalm. "0 Yahweh my God, if I have done this; if there be iniquity in my hands; if I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy); let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah" (Ps. 7:3-5)