A cry for Justice: A Time for praying the imprecatory Psalms

By the group “sons of Korah” from Australia.   They have done a lot of the Psalms and their music is excellent and they keep very close to the text of Scripture.  This song covers Psalm 94:1-11.

“play skillfully” – Psalm 33:1-3

Psalm 94New American Standard Bible (NASB)

The Lord Implored to Avenge His People.

94 O Lord, God of vengeance,
God of vengeance, shine forth!
Rise up, O Judge of the earth,
Render recompense to the proud.
How long shall the wicked, O Lord,
How long shall the wicked exult?
They pour forth words, they speak arrogantly;
All who do wickedness vaunt themselves.
They crush Your people, O Lord,
And afflict Your heritage.
They slay the widow and the stranger
And murder the orphans.
They have said, “The Lord does not see,
Nor does the God of Jacob pay heed.”

Pay heed, you senseless among the people;
And when will you understand, stupid ones?
He who planted the ear, does He not hear?
He who formed the eye, does He not see?
10 He who chastens the nations, will He not rebuke,
Even He who teaches man knowledge?
11 The Lord knows the thoughts of man,
That they are a mere breath.

12 Blessed is the man whom You chasten, O Lord,
And whom You teach out of Your law;
13 That You may grant him relief from the days of adversity,
Until a pit is dug for the wicked.
14 For the Lord will not abandon His people,
Nor will He forsake His inheritance.
15 For judgment will again be righteous,
And all the upright in heart will follow it.
16 Who will stand up for me against evildoers?
Who will take his stand for me against those who do wickedness?

17 If the Lord had not been my help,
My soul would soon have dwelt in the abode of silence.
18 If I should say, “My foot has slipped,”
Your lovingkindness, O Lord, will hold me up.
19 When my anxious thoughts multiply within me,
Your consolations delight my soul.
20 Can a throne of destruction be allied with You,
One which devises mischief by decree?
21 They band themselves together against the life of the righteous
And condemn the innocent to death.
22 But the Lord has been my stronghold,
And my God the rock of my refuge.
23 He has brought back their wickedness upon them
And will destroy them in their evil;
The Lord our God will destroy them.

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About Ken Temple

I am a follower of Jesus Christ. I am a sinner who has been saved by the grace of God alone (Ephesians 2:8-9), through faith alone (Galatians 2:16; Romans 3:28; 4:1-16), in Christ alone (John 14:6). But a true faith does not stay alone, it should result in change, fruit, good works, and deeper levels of repentance and hatred of my own sins of selfishness and pride. I am not better than you! I still make mistakes and sin, but the Lord is working on me, conforming me to His character. (Romans 8:28-29; 2 Corinthians 3:16-18) When I do sin, I hate the sin as it is an affront to God, and seek His forgiveness in repentance. (Mark 1:15; 2 Corinthians 7:7-10; Colossians 3:5-16 ) Praise God for His love for sinners (Romans 5:8), shown by the voluntary coming of Christ and His freely laying down His life for us (John 10:18), becoming flesh/human (John 1:1-5; 1:14; Philippians 2:5-8), dying for sins of people from all nations, tribes, and cultures (Revelation 5:9), on the cross, in history, rising from the dead (Romans 10:9-10; Matthew 28, Mark 16:1-8; Luke 24; John 20-21; 1 Corinthians chapter 15). His resurrection from the dead proved that Jesus is the Messiah, the eternal Son of God, the word of God from eternity past; and that He was all the gospels say He was and that He is truth and the life and the way to salvation. (John 14:6)
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2 Responses to A cry for Justice: A Time for praying the imprecatory Psalms

  1. θ says:

    Certain emphasis of Prayer in Islam:
    (i) Prayer is like a “crowd-funding” to bring down the heaven more closer to the worldly life, in light of Q.5, v,66, which indicates that the prayers Ahl al-Kitabs and Moslems contribute.
    Each Moslem’s prayer contributes in making heaven more closer.

    (ii) Prayer is something “heavy”, that’s why even Abraham prays to Allah for being able to pray always (that is, a praying for being a prayer) per Q.14, v.40.
    As consequence, each Moslem needs to thank Allah for getting a chance and ability to pray, especially after prayer itself.

    (iii) The main emphasis of the “Islamic Prayer” is the quality of physical gestures with temporary pause (to feel the seriousness of reverence of prayer and its delight), rather than recital, per Q.26, v.219.
    The prayer’s gestures are bowing, standing, prostrating and sitting.
    Obligatory recitation in prayer is very few: Al-Fatihah, Tahiyyat, Shahada and Salawat.
    Yet only Al-Fatiha needs to be carefully recited extra-attentively – without reciting it quickly – because it is of Qur’an, per Q.75, v.16. Allah suggests Moslems to do a prayer by enjoying entire attentive recitations (both Qur’anic verses and Sunnah’s prayers) in a slower pace, at night Q.73, v.4-5.

    (iv) Prayer is like a “sacred ground” of Moslem.
    After the prayer ends, any Moslem practically gets exposed again in the bad world of “bewildering place in the middle of nowhere” per Q.6, v.71, where the sounds of Satan – as well as anxiety to maintain a good feeling – along with unexpected unluckiness and unexpected troubles from all corners begin to commence.

    Satan wants Moslems to feel so bad for worshiping Allah, even to feel guilty and vulnerable in the world after doing a prayer.
    However, Allah wants to make all unexpected troubles outside or after the prayers counted to be the righteousness of excellence, per Q.62, v.10.

    (v) Prayer is easy for Moslems who have a mindless soul, per Q.2, v.45.
    Thru prayers Moslems are taught to focus the life with positive and optimistic easy-going attitude, to dismiss distractions of Problem of Evil, and to find a relieving wisdom of righteousness in life’s troubles.

    Jesus in his prayer mentions evil, debts, foods, the earth and heaven too.
    In Islam, Al-Fatiha is typical essence of prayers. It has an unusual narrative as if it begins from the future.
    (i) Allah is addressed by name, Q.1, v.1.
    (ii) At Q.1, v.2 Allah is praised and thanked, as if all “beings” turned to have angelic nature in eternal life in the future, Q.39, v.75.
    (iii) At Q.1, v.3, Allah is addressed in 2 Names “Rahman” and “Rahim”, as if all mankind turned to be the saved people of heaven in the future.
    (iv) In Q.1, v.4 Allah is addressed as the Owner or King of Judgement Day (still in the future), as if the justice is already served: when the believer goes to heaven, the sinner goes to hell.
    (v) In Q.1, v.5 Allah is addressed in the present time: It is the nowadays moment when a person lives, exists, feels, and prays to the One Allah.
    (vi) In Q.1, v.6 Allah is addressed indirectly by imploring to have the Guidance, that is Islam. This refers to the pastime, that is when Allah began to send Prophets and Scriptures.
    (vii) In Q.1, v.7 Allah is addressed indirectly by referring to the Preexistence, that is the immemorial time when Allah wills to create the believers whom He chose in love. Before that, it was the time of chaos – without any guidance and without Love – that is, the time when Allah had not yet created any thing.

  2. θ says:

    Moslems are assured in light of Q.17, v.11, Q.35, v.45 that Allah doesn’t easily grant the believer’s cursing in prayers, God doesn’t grant our wishful cursing, or a self-guilty, or expectation under a bad mood of anxiety.

    Allah rewards the believers indirectly by counting their life’s troubles and unexpected problems as a major goodness.
    Actually, all believers are expected by Allah to do a major goodness, but due to weakness not all believers meet His expectation. As consequence, their problem is counted as “that merit”, that is as substitution for reward.

    Prayer also functions as a mechanism of reducing our unexpected external problems. Although a way of substitution of the life’s troubles to the reward (counting as major righteousness) is quite relieving for a wise believer, but the life’s problem still affects the others – family, friends, neighbors, et cetera – in way which may not be easily bearable to them or to their unwise understandings.

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