Imprecatory Prayers (Part 5) - New Testament, Don't Wish Evil, Pray for Enemies

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Imprecatory Prayers (Part 5) - New Testament, Don't Wish Evil, Pray for Enemies 5. New Testament imprecatory prayers A. Paul pronounced a curse upon anyone, man or angel, who preaches another gospel (Gal 1:8-9). i. Accursed ppl.- 1. Lying under a curse or anathema; anathematized; doomed to perdition or misery. ii. God has promised to judge those who pervert His words (Jer 23:36-40). iii. Paul’s imprecatory pronouncement was in accord with the word of God. B. Paul wished that the Jews who troubled the saints would be killed (Gal 5:12). i. Cut v. - 56. cut off. d. To put to death (suddenly or prematurely), to bring to an untimely end. ii. The following verses make clear that to be "cut off" is to be "put to death" (Gen 9:11; Exo 9:15; Exo 31:14). iii. God has promised to destroy those who trouble the saints (2Th 1:6-9). iv. Paul’s imprecatory prayer was in agreement with the word of God. C. Paul expressed a desire for God to judge his enemies. i. Paul willed that God would reward Alexander the coppersmith according to his works for the much evil he did to him (2Ti 4:14). ii. As has been shown previously, this is a desire which is according to the will of God. D. Paul pronounced an Anathema on any man who does not love the Lord Jesus Christ (1Co 16:22). i. Anathema n. – 1. Anything accursed, or consigned to damnation. Also quasi- adj. Accursed, consigned to perdition. 2. The formal act, or formula, of consigning to damnation. a. The curse of God. b. The great curse of the church, cutting off a person from the communion of the church visible, and formally handing him over to Satan; or denouncing any doctrine or practice as damnable. Hence c. Any denunciation or imprecation of divine wrath against alleged impiety, heresy, etc. d. A curse or imprecation generally. ii. Those who do not love Jesus Christ, and demonstrate such by not obeying the gospel (Joh 14:15; Pro 14:2), are indeed accursed (2Th 1:8-9). iii. Paul’s imprecatory statement is therefore in accord with the word of God. II. We are not to wish evil on people or be glad at their calamity. 1. We should not rejoice when our enemy falls (Pro 24:17-18; Job 31:29). A. The righteous have pity on their enemies when they are suffering (Psa 35:11-14). B. The wicked rejoice when their enemies suffer adversity (Psa 35:15, 19; Oba 1:12; Eze 35:15). 2. We should not be glad at our enemy’s calamity (Pro 17:5). 3. We should not wish evil on our enemies (Job 31:30). 4. We are not to curse men who should not be cursed (Jam 3:9-10). A. The cursing that is being condemned here is cursing that is not regulated, controlled, intentional, and justified but is rather unbridled and unjustified (Jam 3:7-8). B. Cursing is not always wrong (Mar 11:21; Gal 1:8-9). 5. Evil speaking, which is accompanied by bitterness, wrath, anger, clamour, and malice, is to be put from us (Eph 4:31). III. We are commanded to love our enemies and pray for them (Mat 5:44). 1. We are to bless them that persecute us and not curse them (Luk 6:27-28; Rom 12:14). 2. Mercy should rejoice against judgment (Jam 2:13). A. Those who are merciful will receive mercy (Mat 5:7; 2Sa 22:26). B. Those who forgive will be forgiven (Mat 6:12, 14-15). 3. Moses prayed for those who troubled him. A. He prayed for his sister who spoke against him for marrying an Ethiopian woman and called his authority into question (Num 12:1-2, 13). B. He prayed for the Israelites who gave him much grief (Num 21:7). 4. Job prayed for his friends who added insult to his injury (Job 42:7-10). A. The Lord turned the captivity of Job when he prayed for his friends. B. There is a blessing for both our persecutors and ourselves when we pray for them. 5. David prayed for the righteous who corrected him, even though their words were painful to him (Psa 141:5). 6. God commanded Jeremiah to pray for the Babylonians who had taken his people into captivity (Jer 29:7). 7. Jesus prayed that His persecutors would be forgiven (Luk 23:34). 8. Stephen’s dying prayer was that the Lord would forgive his murderers (Act 7:60). 9. Paul prayed that those who forsook him would be forgiven by God (2Ti 4:16). IV. Conclusion 1. Imprecatory prayers are warranted when: A. they are prayed for a Biblical cause. B. the imprecation is according to the will of God revealed in scripture. C. we are praying against God’s enemies to vindicate God and His word. D. we are praying to be delivered from our persecutors. E. we are praying on behalf of the innocent who are being persecuted. F. they are prayed out of a desire for justice rather than revenge, hatred, or malice. 2. Imprecatory prayers should: A. not be our first response when we have been the victims of persecution or injustice. B. be employed sparingly. C. only be prayed after examining our hearts and motives. D. only be prayed by a Christian who has first repented of his own sins. E. not be preferred over prayers of mercy for our enemies without good reason. F. be tempered with mercy.