Psalm 109:8 bumper stickers -- a wrong-hearted prayer for President Obama?

Psalm 109:8… well, it raises the old imprecatory Psalm question. But even if you believe in praying imprecations on enemies, it’s another thing entirely to put it on a bumper sticker. Might be helpful to consider some views on the proper way to handle imprecatory Psalms.

Not a good idea. I really dislike the idea of praying for authorities to be removed from office - I don’t see that anywhere in the Scripture.

As for Imprecatory - I think it’s a legitimate expression of anger, frustration or whatever at God, but I don’t think it’s OK, to ask for the divine blessing of people who throw infants to their death just because that is recorded in Psalm 137:9.

There’s a helpful Bibliotheca Sacra article on the topic by J. Carl Laney. Looks like 1996. (Dallas TX: Dallas Theological Seminary, 1996, c1955-1995). 42.
Not available online I don’t believe.

Some excerpts…

[Laney]
The Unsatisfactory Solutions
Many possible solutions to the problem of the imprecatory psalms have been formulated. A brief review and evaluation of some major suggestions is necessary before setting forth a fresh approach to dealing with the ethical problem. [enumeration of the points added]

1. The Imprecations by David’s Enemies
   [Idea that David is not the speaker]
   
2. The Expression of David’s Own Sentiments
   A second solution offered is that in these imprecations David is uttering the sentiments of his own heart and not those of the Holy Spirit. This view is taken by Kittel who considers the imprecatory psalms to have originated from mean-spirited individuals who thought only of conquest and revenge… To dissect a psalm or any portion of Scripture into inspired and uninspired sections is a fundamental error, and therefore an unacceptable solution to the problem of the imprecatory psalms.
   
3. The Inferior Principle of Spiritual Life in the Old Testament
   Still another view offered is that the inspiring principle underlying the spiritual life of the Old Testament differs from that of the New. It is suggested that since David lived prior to the full light of the truth …Christians do enjoy the benefits of progressive revelation, but that progress is not from error to truth; instead, it is a progression from incomplete revelation to a more full and complete revelation or divine disclosure.
   
4. The Imprecations against David’s Spiritual Foes
   … Many of the psalms were written in a time of oppression from enemies like Doeg the Edomite (Ps. 52:1; 1 Sam. 21:7) and Shimei (2 Sam. 16:5–8), and it is therefore difficult to believe that David would have had nonphysical enemies in mind.
   
5. The Imprecations Are Prophetic
   Another proposed solution to the problem is that the imprecatory psalms are to be understood as prophetic. The psalmist was not only a poet, but was also a prophet declaring what would happen to the ungodly. This is one of the solutions offered by Barnes, and was held by Augustine, Calvin, and Spurgeon. This view throws the responsibility for the imprecation on God, and thus relieves the psalmist from the charge of speaking out of a spirit of bitterness or revenge. …[but] The imprecation in such a case is not a simple declaration of what will happen, but is a wish or prayer that it may happen. In Psalm 137 the imprecation involves the third person in such a way as to show that the speaker is not simply uttering the divine will as a prophet, but is expressing his own feeling as a man. Psalm 137:8–9 is an expression of the personal satisfaction the psalmist will feel when judgment overtakes the wrongdoers.
   
6. The Humanity of the Psalmist
   A recent view of Psalm 137 is that it simply expresses the full humanity of the psalmist who loved Zion but who hated his foes passionately. According to Bright, the psalmist is “God’s wholly committed man, yet a man who is estranged from God’s spirit.” …Such a dichotomy fails to grasp the unity of the divine and human authors of Scripture (cf. Acts 4:25).Steps toward a Satisfactory Solution
   Having investigated several unsatisfactory solutions to the ethical problem of the imprecatory psalms, several factors toward a satisfactory solution may now be considered.
   The Purposes of the Imprecations
   An awareness of the ethical and revelational purposes of the imprecatory judgments will enable one to understand better the imprecatory psalms. Six purposes are evident.
   1. One major purpose of the judgments against evildoers is to establish the righteous. As God judges the wicked, He is also invoked to establish the righteous (Ps. 7:8–9). A concern for righteousness and the righteous is foundational to the imprecation found in Psalm 7:6–11.
   2. A second purpose of the imprecatory judgments is that God may be praised when the psalmist is delivered (Pss. 7:17; 35:18, 28). Closely related to this is the anticipation of rejoicing when the psalmist sees the vindication taking place (58:10).
   3. A third purpose in requesting judgment against the wicked is that men will see the reward of the righteous and recognize that it is God who judges the earth (58:11). Both the righteous and the wicked will know that God is concerned with justice and that He executes judgment on the earth.
   4. The imprecatory judgments are also designed to demonstrate to everyone that God is sovereign. David prayed that his enemies would be destroyed so that men from the ends of the earth may know that God rules in Jacob (59:13).
   5. A fifth purpose of the imprecatory judgments is to prevent the wicked from enjoying the same blessings as the righteous. David prays that those who persist in wickedness may be blotted out of the book of life (the register of the living), that is, may be judged by physical death (69:28).
   6. A sixth purpose of the imprecatory judgments is to cause the wicked to seek the Lord. Asaph prays that God would judge and humiliate His enemies so that they would seek His name and acknowledge Him as the sovereign God (83:16–18).
   …
   The Covenantal Basis for a Curse on Israel’s Enemies
   The fundamental ground on which one may justify the imprecations in the Psalms is the covenantal basis for a curse on Israel’s enemies. The Abrahamic covenant (Gen. 12:1–3) promised blessing on those who blessed Abraham’s posterity, and cursing (ָאַרר) on those who would curse (ִקֵלּל) Abraham’s posterity. Because of the unconditional nature of the covenant, its promises and provisions remain in force throughout Israel’s existence as a nation…. The cries for judgment in the imprecatory psalms are appeals for Yahweh to carry out His judgment against those who would curse the nation—judgment in accordance with the provisions of the Abrahamic covenant.
   The Attitude of the Imprecator
   The attitude of the psalmist is a key consideration in seeking to interpret and appreciate the imprecatory psalms. …David never prayed that he may be permitted to take vengeance on his enemies, but always that God would become his avenger. David’s prayer was always that Yahweh would rise against his adversaries (Pss. 7:6; 35:1; 58:6; 59:5) …It is also important to distinguish between “vindication” and “vindictiveness.” The psalmist’s passion was for justice, and the imprecatory psalms are not sourced in personal vindictiveness or bitter malice that seeks revenge….
   David’s concept of kingship sheds considerable light on the attitude of the imprecator. The king of Israel was God’s chosen man (Deut. 17:15), sitting on an earthly throne as God’s representative….David saw attacks against him as attacks on the name of Yahweh. He thus prayed for the destruction of the wicked, not out of personal revenge, but out of his zeal for God and His kingdom.
   … the imprecations in the Book of Psalms reflect an Old Testament saint’s abhorrence of sin and evil. Those against whom the imprecations were directed were not the private enemies of David, but those who opposed God and His cause. …
   Conclusion
   The imprecatory psalms present to the Bible student the problem of reconciling the apparent spirit of vengeance with the precepts of the New Testament and the teachings of Jesus. The key to solving this ethical problem is to understand that the imprecations are grounded in the Abrahamic covenant (Gen. 12:1–3), in which God promised to curse those who cursed Abraham’s descendants. The psalmist, then, merely appealed for God to fulfill His covenant promise to Israel. It is also helpful to note that the imprecations were motivated by a desire to promote righteousness (Ps. 7:6–11), to demonstrate God’s sovereignty (58:11; 59:13), to cause the wicked to seek the Lord (83:16–18), and to provide an opportunity for the righteous to praise God (7:17; 35:18, 28). Therefore out of zeal for God and abhorrence of sin the psalmist called on God to punish the wicked and to vindicate His righteousness.
   In light of the fact that the Abrahamic covenant reflects God’s promise to Abraham and his descendants, it would be inappropriate for a church-age believer to call down God’s judgment on the wicked. [emphasis added] One can appreciate the Old Testament setting of the imprecatory psalms and teach and preach from them. However, like the ceremonial dietary laws of the Old Testament, the imprecations in the Psalms should not be applied to church-age saints. This is clear from Paul’s exhortation in Romans 12:14, “Bless those who persecute you; bless and curse not.” …

Aaron- that excerpt is as good an explanation as I’ve ever seen, and I have to agree. I can’t get past verses like Galatians 6:1, Romans 12:19-21, and Matthew 7:2.

I don’t have any objections to ‘praying’ someone out of office, but Psalm 109:8 (which is being completely misapplied here doctrinally) implies a short life, not just a short-lived administration. I hope and pray President Obama serves four and is not re-elected, but I also hope that somehow he and his family are reached with the Gospel.

The subject of bumper stickers and T-shirts is an interesting one in itself… what messages we choose to send about ourselves…

I’m among those who believe that Obama dying in office would be about the worst thing that could happen. I don’t mind saying that I’m opposed to something like 95% of his policies and hope many of them fail to be enacted… but not at all interested in seeing any harm come to the man.

this gives Praying/Bible-loving people a bad name that dishonors God.

I’m not an Obama fan. So far though, his policies seem better than the rulers that Paul and the apostles were under, so I don’t think we should be less willing to honor our government then Paul - who probably got a death sentence from his government - yet, we don’t really see him praying that anyone dies.