THE IMPRECATIONS IN THE SCRIPTURES.

EVERY reader of the Bible has, doubtless, noticed that David, in numerous passages, imprecates divine vengeance upon his enemies. To cite a few examples: "Give them according to their deeds, and according to the wickedness of their endeavors give them after the work of their hands; render to them their desert." Ps. 28: 4. "Let death seize upon them, and let them go down quick into hell; for wickedness is in their dwelling, and among them." Ps. 55: 15. "Let them be blotted out of the book of the living, and not be written with the righteous." Ps. 69: 28.

We find similar language used by other of the sacred writers. Says Paul: "If any man love not the Lord Jesus, let him be Anathema, Maran-atha." 1 Cor. 16: 22. And again: “Alexander the coppersmith did me much evil: the Lord reward him according to his works." 2 Tim. 4: 14.

This language of David, and of other inspired writers, has often perplexed the pious. It seems to breathe a spirit which a truly good man cannot indulge. "And it must be confessed," says the author of the Christian Expositor, "that, at first sight, these imprecations appear cruel and vindictive; irreconcileable with the gentle spirit of piety and religion; and some unhesitatingly assert that they are indefensible, on any Christian principle." But, then, on the other hand, can it be credited that one so distinguished for tenderness and benevolence of heart, as well as for preeminent piety, as was the psalmist, could utter any thing in direct opposition to those feelings of mercy and forgiveness, which he both highly recommended and exhibited in his own practice? Independently of this, we may rest assured that no unmerciful and revengeful sentiment was ever suggested by the holy Spirit, or ever found entrance into a work of inspiration.

How, then, shall we vindicate the psalmist, and those

other inspired writers, who imprecate evil upon their adversaries, and pray for the divine vengeance upon them?

"It has been suggested," says a writer,* "by some interpreters, and among them the venerable Dr. Scott, that many of those passages which appear, in our English version, as imprecatory-as expressing a wish or desire for the infliction. of evil-should be rendered as a simple affirmation, or as merely declaratory of what will take place in regard to the wicked; on the ground, that the verb, in the original, is in the future tense; whereas, our translation has given it an optative, or imprecatory signification-the Hebrew language having no peculiar form to express the various senses of the optative.

"But what shall be said of the numerous passages where the verb is in the imperative? For example: 'Pour out thine indignation upon them; let thy wrathful anger take hold upon them.'

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"What shall be affirmed in relation to the texts, where those are pronounced blessed who take vengeance upon an enemy! Happy shall he be who rewardeth thee as thou hast served us! Happy shall he be that taketh and dasheth thy little ones against the stones !'

"In what manner, again, shall we vindicate those passages, where the righteous are described as looking with complacency-feasting their eyes, as it were, upon the calamities of their oppressors! The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked.'

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"It would manifestly, therefore, be of no avail, if we were permitted to render certain passages in a declaratory or prophetic sense, which are now rendered as indicating a wish, or desire, whatever might be the truth as to other passages. The difficulty would exist in regard to certain passages in its full extent."

⚫ Bibliotheca Sacra, vol. i. p. 100. Art. "Imprecations in the Scriptures."

Other methods have been adopted, for the purpose of obvi ating a difficulty, sufficiently perplexing; none of which, however, give any satisfaction. The writer, already cited, has suggested a mode of interpretation, entitled to great consideration, and which will, it is believed, in a good measure, account for this usage of the sacred writers.

The principle alluded to will be best illustrated by reference to a recent atrocious murder, committed in a small village, near Auburn, in the state of New York.

A man, by the name of Freeman, recently liberated from the Auburn prison, where he had been confined for several years, for stealing a horse from a Mr. Van Ness, presents himself, at night, at the door of the latter, after the family had retired, and requests admittance. Ignorant of the name and character of the applicant, Mr. Van Ness opens the door; upon which, the murderous assailant kills him instantly, by stabbing him. He then proceeds to the bedroom of Mrs. Van Ness, whom he also kills, together with her child. Mrs. Wykoff, the mother-in-law of Mr. Van Ness, is next attacked, and murdered; and, finally, a hired man, Van Arsdale, is dangerously, if not mortally wounded. Having thus glutted his revenge, the murderer makes his

escape.

The morning following disclosed to the inhabitants a deed of darkness, more atrocious, probably, than any which had before stained the annals of their village. Every one was horror struck. Every spectator of the tragedy, for the time, held his breath. And, as the news of the shocking deed was heralded abroad, the same feeling possessed every bosom that heard it. One sentiment pervaded the state and the nation. What is the nature of these emotions?

A primary element is indignation. Before we have had time to reflect, there is an instant, a spontaneous gush of the emotion of anger toward the evil doer. We cannot prevent it, if we would. It is prior to all deliberation. In its first

out-break, it is above control. It is outraged nature, that

I will have vent.

Another element is compassion towards the injured party. We have an instinctive pity for those who have been suddenly assaulted and murdered. Our hearts rush towards them with the warmest compassion.

Another, and a principal ingredient, is a sense of justice. We instinctively wish the author of the crime might be immediately taken. Every hour's delay is felt as a fraud upon. justice. Every heart is ready to pray the Omniscient Jehovah to discover his retreat. Every one is ready to go forth

to the search.

And, although this be, as to the indignation and compassion, a feeling of comparatively short duration, not so our sense of justice. It grows stronger with the lapse of time. The more we revolve the circumstances—the deeper we look into the atrocity of the outrage perpetrated—the more we desire the infliction of a just penalty upon the guilty perpetrator of the deed.

This appears to be an original principle of our nature; it is a simple and ultimate fact. In the first place, it is instantaneous in its manifestation. Its movements are as rapid as the light. It gives no notice of its coming; neither can we stay it.

In the second place, it is universal, and, therefore, original. It has shown itself in all ages; in every state of society, and period of human life; among the rudest, and most refined. Wherever the voice of a brother's blood has cried from the ground, it has found an answering echo in every bosom, no matter whether in the midst of the most polished community, or the remotest outskirts of pagan society.

Let us advance one step farther. This feeling is not necessarily accompanied with any malice or ill-will toward the criminal. We wish that he may be taken. We ardently desire, and pray that he may suffer punishment. But all

this is not because we desire to witness the sufferings of a human being, or because those sufferings, in themselves, are pleasant to contemplate. We have no malice, or private revenge, to gratify. But our feeling is, that it is right that he should suffer. The good of society requires it. There is something within us that is not satisfied; at least, not until a wrong has been repaired.

"The connection of this original principle of our nature," remarks the writer already referred to, "with the imprecations in the Psalms, and other parts of the Bible, is obvious. If it does not account for all, it still lies at the foundation of a large portion of them. In other words, these imprecatory passages are justified by a primary and innocent feeling of our nature. Were we placed in the condition of the sacred penmen, we should feel, and properly feel, as they felt. Let any right-minded reader look at the lives of Antiochus Epiphanes, of the first Herod, of some of the Roman emperors, or of the leaders in the French revolution, and fail, if he can, to rejoice-yea, exult-when the same cup is wrung out to them, which they had mingled for others. The feeling in the minds of those who penned the fifty-fifth and sixtyninth psalms was not malice; it was indignation, excited by cruelty and injustice, and the desire that the crimes should be punished. They doubtless followed the precept, 'Be angry, and sin not.' If we were acquainted with the circumstances which called forth the imprecatory psalms, we should doubtless find, as the cause, or occasion, striking cases of treachery, practised villany, and unblushing violations of law."