Psalm 137:7–9 is a difficult passage to read. Some might say, “That’s the Old Testament and we don’t think like that anymore. Jesus taught us to forgive our enemies, not kill them and their children.” But we cannot erase these verses out of our Bible, because all Scripture is God breathed and is profitable for our growth as Christians (2 Timothy 3:16). How, then, can we understand and apply this passage?

In Psalm 137:7–9, the people speak first to God and ask Him to remember the taunts of the Edomites. The Edomites were descendants of Jacob’s brother Esau, and were often at war with Israel. They gloated over Israel’s suffering and exile. Then the exiles speak to Babylon itself, a city which, for all its power and wealth, is doomed to destruction. They rejoice that an army will one day do to Babylon exactly what the Babylonian army did to Jerusalem. Let me say three things about these confronting verses.

First, God is a God who brings both blessings and curses. God promised Abraham that He would bless those who blessed him and curse those who cursed him (Genesis 12:3). Jesus himself cursed God’s enemies (Matthew 11:20–24, 23:1–36). Likewise, God’s New Testament people did not avoid the use of curses. Paul cursed those who preached a different gospel (Galatians 1:8). In Revelation 6:10, the martyred saints in heaven ask God to bring vengeance on their persecutors.

Second, God will always render judgment to someone according to what he or she has done. The exiles were crying out for justice against the heinous acts committed against them. There’s nothing wrong with vengeance. Loving the enemy and turning the other cheek doesn’t mean we stop caring about justice. Paul tells the Christians in Rome not to take vengeance into their own hands but to leave it to God (Romans 12:19). That’s the prayer of Psalm 137.

Third, what makes verse 9 especially difficult is the reference to killing babies. Had they called on God to smash the heads of soldiers, we might not feel the same sense of moral outrage. In the context of this psalm, we must remember this is poetry—it’s brutal but figurative language, not to be understood literally. In the same way, the writer doesn’t think that his tongue will literally stick to the roof of his mouth (v. 6). The purpose of the shocking image in verse 9 is to remind us what was done to Israel by the Babylonians.

Finally, a word on praying against our foes. When Paul exhorted Christians to pray, “Maranatha”, or “Come, O Lord” (1 Corinthians 16:22), he was asking Christians to pray both for salvation and for judgment—because Christ will come as judge. Indeed, right before this, Paul wrote, “If anyone does not love the Lord, let that person be cursed” (v. 22). The appropriate practice of praying against evil has not ceased in our time of the New Testament. Still, the Lord Jesus tells us to “pray for those who persecute you” (Matthew 5:44). In the light of the gospel, while desiring justice, our first prayer for our enemies will be for grace and mercy. So, as Christians, we can pray, “Come Lord Jesus, but in Your mercy before that great and terrible Day of Judgment, turn the hearts of many to You who loved them and gave yourself for them. Amen.”