Praying the Psalms Week 4 Psalms of Imprecation Participant's Guide

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Praying the Psalms Spring 2017

Sunday School Series

By the Rivers of Babylon:

P sal m s o f I m pr e cat i o n

Week 4

Introduction!

Of$all$the$types$of$prayers$in$the$Psalter,$most$Christians$find$the$imprecatory$psalms$ to$be$the$most$difficult$to$stomach.$The$term$imprecation$is$derived$from$a$Latin$ word$meaning$“to$invoke$evil,”$and$in$the$context$of$the$Psalter,$this$term$applies$to$ a$type$of$psalm$of$disorientation$in$which$the$pray;er$asks$not$only$for$deliverance$ from$his$enemies$but$also$for$God$to$exact$vengeance$upon$them$(e.g.,$Psalms$12;$ 58;$69;$83;$94;$109;$129;$137;$and$140).$In$these$disturbing$prayers,$a$plaintive$and$ despairing$cry$of$lament$to$God$gives$way$to$a$harsh$and$hostile$wish$for$others$to$ suffer.$Among$other$things,$the$psalmist$calls$on$God$to$make$the$way$of$the$enemy$ “dark$and$slippery”$(35:6),$$to$allow$them$to$be$put$to$shame,$and$to$let$them$be$ “flung$into$pits,$no$more$to$rise”$(140:10).$$ $

What$are$these$sorts$of$prayers$doing$in$the$Bible?$Why$are$God’s$people$asking$for$ others$to$be$harmed$and$humiliated?$What$historical$conditions,$if$any,$can$make$ sense$of$such$invocations$of$vengeance$and$violence?$Can,$or$how$can,$the$psalms$of$ imprecation$square$with$Jesus’$call$for$us$to$“turn$the$other$cheek”$(Matt$5:39)?$Do$ these$sorts$of$prayers$have$any$theological$value$for$the$church$today?$The$goal$of$ this$study$is$to$begin$to$answer$these$and$related$questions$about$the$language,$

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V.!Imprecations!in!Theological!Context! ! $

Despite$the$historical$and$canonical$insights$offered$above,$it$can$still$be$difficult$to$ imagine$how$or$where$imprecatory$prayers$might$fit$into$the$Christian$life,$let$alone$ a$Sunday$morning$worship$service.$Nevertheless,$it$is$still$potentially$fruitful$to$think$ about$the$theological$value$of$these$types$of$psalms$in$Christian$faith$and$practice.$ Several$possibilities$might$be$noted:$ $ (1) Reading$these$psalms$can$remind$us$that$the$suffering$that$underlies$these$ imprecations$are$very$real$in$our$world$today.$It$is$the$mission$of$the$church$ to$be$a$source$of$comfort$and$refuge$to$those$in$our$community$for$whom$ prayers$of$imprecation$are$the$only$means$of$recourse.$$ $

(2) In$the$face$of$injustice,$the$worst$possible$response$is$indifference.$The$ church$might$pray$these$psalms$on$behalf$of$victims$of$oppression$not$as$a$ way$of$validating$retaliatory$violence,$but$rather$as$a$way$of$motivating$ ourselves$to$more$boldly$stand$for$God’s$justice$in$our$broken$world.$ $

(3) We$must$realize$that$someone$out$there$might$be$praying$these$types$of$ psalms$against$us.$As$a$result,$reading$psalms$of$imprecation$should$invite$us$ to$be$more$self;reflect$about$the$ways$in$which$we$might$contribute$ (whether$intentionally$or$unintentionally)$to$the$suffering$of$others$and$to$ seek$forgiveness$and$reconciliation.$ $ Which$of$these$ideas$resonates$most$with$you?$Why?$Can$you$think$of$other$ ways$in$which$psalms$of$imprecation$can$function$theologically$in$Christian$ faith$and$practice?$$

context,$and$theological$function$of$psalms$of$imprecation.$$ $

Lesson!at!a!glance! $

I.!!!!Example!1!–!Psalm!137!

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II.!!!Example!2!–!Psalm!109!

III.!!Imprecations!in!Historical!Context!

IV.!!Imprecations!in!Canonical!Context!

V.!!!Imprecations!in!Theological!Context!

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Conversation!Starter!

Have$you$ever$encountered$someone$uttering$words$of$imprecation,$whether$ quoting$the$Psalms$or$in$secular$music,$literature,$news,$etc.$If$so,$what$was$the$ context?$How$did$it$make$you$feel$to$hear$these$words?$!

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IV.!Imprecations!in!Canonical!Context!

I.!Example!1!–!Psalm!137!!

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In$both$Jewish$and$Christian$circles,$the$canonical$status$of$imprecatory$psalms$has$ never$come$into$question.$They$are$present$in$the$most$ancient$translations$of$the$ OT$(such$as$the$Greek$Septuagint)$and$they$are$found$in$the$earliest$discovered$ manuscripts$of$the$Psalter$(from$Qumran).$Nevertheless,$the$tone$and$content$of$ these$prayers$seems$to$be$at$odds$with$the$broader$witness$of$Scripture.$! !

Read!Psalm!58:6.10!and!Matt!5:39.44.!What$discrepancies$do$you$see$ between$the$views$presented$in$these$two$texts?$Can,$or$how$can,$you$make$ sense$of$both$views$being$found$in$Scripture?$$ ! $ Faced$with$the$seemingly$unresolvable$contradiction$between$Jesus’$teaching$on$ how$we$are$to$respond$to$our$enemies$and$what$is$expressed$in$the$psalms$of$ imprecation,$many$Christians$respond$in$one$of$two$ways:$

One$of$the$most$familiar$and$terrifying$psalms$of$imprecation$is$Psalm$137.$The$ opening$two;thirds$of$the$prayer$(vv.$1;6)$consists$of$a$bitter$communal$lament$over$ the$destruction$of$Jerusalem$by$the$Babylonians$in$586$BCE.$Here$we$find$the$people$ in$exile,$mournfully$recalling$their$home$and$uncertain$if$they$ever$will$return.$ !

Read!Psalm!137:1.6.$The$Babylonians$ask$the$people$to$sing$“songs$of$Zion”$ (v.$3),$likely$a$reference$to$the$genre$of$orientation$psalms$studied$in$week$2$ of$this$series.$Why$would$the$Israelites$be$loath$to$sing$such$songs$in$a$ foreign$land$(v.$4)?$ $ $ Verses$5;6$might$best$be$understood$as$a$form$of$“self;imprecation”$insofar$as$the$ psalmist$invokes$evil$against$himself$if$he$should$ever$forget$his$beloved$Jerusalem.$ These$verses$focus$on$the$affliction$of$the$hand$(v.$5)$and$the$tongue$(v.$6)$likely$ because$they$are$the$very$means$by$which$music$is$made.$$ $ Read!Psalm!137:7.9.!The$psalmist$calls$upon$God$to$remember$“against”$ Babylon$and$its$ally$in$the$destruction$of$Jerusalem$(Edom).$Can$you$think$of$ any$reasons$why$the$psalmist$might$have$focused$on$the$specific$mode$of$ vengeance$pictured$in$v.$9?$ $ $ Drawing$on$an$eye;for;an;eye$understanding$of$justice$(lex$talionis),$the$psalmist$ hopes$that$the$Babylonians$will$be$paid$back$according$to$what$they$have$done.$In$ all$likelihood,$the$Babylonians$ruthlessly$killed$Israelite$babies$when$they$sacked$ Jerusalem$years$earlier.$$$ $ The$Glory$to$God$hymnal$draws$upon$Psalm$137$in$two$hymns$(#72,$784).$In$ both$cases,$vv.$7;9$are$not$included$in$the$lyrics.$Do$you$agree$with$this$ decision?$Why$or$why$not?$$$ $

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(1) They$leave$psalms$of$imprecation$out$of$hymnbooks,$liturgies,$and$other$ aspects$of$Christian$life.$ $

(2) They$see$psalms$of$imprecation$as$an$unfortunate$vestige$of$“Jewish”$ religion$that$is$ultimately$repudiated$by$Jesus$and$the$NT.$$ $ What$potential$problems$do$you$see$with$these$two$responses?$$ $ $ Though$the$above$two$responses$are$well$meaning,$a$more$productive$way$forward$ is$note$the$way$in$which$the$Psalter$itself$attempts$to$contain$and$even$critique$the$ notion$of$imprecation.$For$instance,$psalms$of$praise$and$thanksgiving$far$ outnumber$psalms$of$imprecation,$titling$the$ethical$weight$of$the$Psalter$away$from$ violence$and$vengeance.$In$addition,$some$of$the$most$disturbing$psalms$of$ imprecation$(e.g.,$Psalm$137)$seem$to$be$intentionally$followed$by$psalms$that$speak$ of$the$nations$joining$Israel$in$giving$thanks$to$God$(see$Psalm$138).$ !

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II.!Example!2!–!Psalm!109!

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III.!Imprecations!in!Historical!Context! $

In$contrast$to$Psalm$137,$Psalm$109$focuses$on$the$plight$of$an$individual,$not$the$ nation$as$a$whole.$The$prayer,$voiced$in$the$first$person,$opens$with$a$plea$to$God$to$ not$be$silent$in$the$face$of$suffering$and$injustice.$$ $ Read!Psalm!109:6.19.$$ $ The$situation$pictured$here$is$of$the$psalmist$being$falsely$accused$in$a$court$of$law.$ The$one$bringing$these$charges$is$called$the$“accuser”$(v.$6)—the$Hebrew$here$is$ satan,$which$in$later$Christian$tradition$is$used$in$reference$to$the$devil.$What$ follows$(vv.$7;19)$is$a$series$of$12$curses$uttered$by$the$accuser$against$the$psalmist.$ $ Have$you$ever$been$in$a$situation$in$which$you$felt$falsely$accused?$What$ was$that$experience$like?$$$ $ $ A$common$feature$of$psalms$of$imprecation$is$the$hope$for$a$radical$reversal$of$ fortunes.$This$theme$is$most$clear$in$v.$20,$where$the$psalmist$longs$for$the$curses$ just$uttered$to$be$the$“reward”$(the$Hebrew$literally$means$“wages”$or$“payment”)$ of$the$accuser.$Also$characteristic$of$an$imprecatory$prayer$is$the$psalmist’s$effort$to$ motivate$God$to$act$by$appealing$to$God’s$reputation,$compassion,$steadfast$love,$ and$sense$of$justice.$ $ Read!Psalm!109:20.31.$Outside$of$v.$20,$where$else$do$you$see$a$motif$of$ reversal$in$this$passage?$$ $ Where$do$you$see$the$psalmist$appealing$to$God’s$reputation,$compassion,$ steadfast$love,$and$sense$of$justice?$$ $ $ $ $

Psalms$of$imprecation$are$filled$with$references$to$Israel’s$enemies.$Some$scholars$ estimate$that$there$are$nearly$100$different$words$in$the$Psalter$that$refer$to$ oppressors$or$adversaries.$While$in$some$cases$the$enemy$is$clearly$identified,$in$ most$other$cases$the$language$is$left$rather$open;ended$and$vague.$$ !

Read!Psalm!83:1.8.!What$sort$of$enemy$appears$in$this$imprecatory$prayer?$$ ! !

Ancient$Israel$had$no$shortage$of$enemies.$Situated$at$the$crossroads$of$ancient$ superpowers$(Babylon$and$Assyria$to$the$East,$Egypt$to$the$Southwest,$and$the$ Hittite$Empire$to$the$North),$Israel$was$often$collateral$damage$in$a$vicious$game$of$ geopolitics.$This$was$especially$true$during$the$exile.$Without$a$standing$army$or$a$ viable$means$of$resistance,$Israel$could$not$take$violence$into$their$own$hands.$As$ disturbing$as$psalms$of$imprecation$may$sound,$they$actually$constitute$a$form$of$ nonviolence$insofar$as$neither$the$psalmist$nor$the$nation$puts$into$action$the$ retaliation$envisioned.$$ $ Read!Psalm!94:1.7.!How$is$the$enemy$portrayed$in$this$imprecatory$prayer?$$ $ $ Throughout$the$Psalter$and$elsewhere$in$the$OT,$God$is$described$as$being$ particularly$concerned$about$three$categories$of$people:$the$orphan,$the$widow,$and$ the$stranger$(e.g.,$Ps$68:5;6;$146:9;$Deut$24:17).$In$this$sense,$what$drives$the$ psalms$of$imprecation$is$an$ethical$commitment$to$the$protection$of$the$most$ vulnerable$members$of$Israelite$society.$ $ How$do$the$two$historical$insights$offered$above$change$your$understanding$ of$the$psalms$of$imprecation?$Does$it$make$them$any$more$palatable$ theologically$or$ethically?$If$so,$why?$$$ $ $

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II.!Example!2!–!Psalm!109!

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III.!Imprecations!in!Historical!Context! $

In$contrast$to$Psalm$137,$Psalm$109$focuses$on$the$plight$of$an$individual,$not$the$ nation$as$a$whole.$The$prayer,$voiced$in$the$first$person,$opens$with$a$plea$to$God$to$ not$be$silent$in$the$face$of$suffering$and$injustice.$$ $ Read!Psalm!109:6.19.$$ $ The$situation$pictured$here$is$of$the$psalmist$being$falsely$accused$in$a$court$of$law.$ The$one$bringing$these$charges$is$called$the$“accuser”$(v.$6)—the$Hebrew$here$is$ satan,$which$in$later$Christian$tradition$is$used$in$reference$to$the$devil.$What$ follows$(vv.$7;19)$is$a$series$of$12$curses$uttered$by$the$accuser$against$the$psalmist.$ $ Have$you$ever$been$in$a$situation$in$which$you$felt$falsely$accused?$What$ was$that$experience$like?$$$ $ $ A$common$feature$of$psalms$of$imprecation$is$the$hope$for$a$radical$reversal$of$ fortunes.$This$theme$is$most$clear$in$v.$20,$where$the$psalmist$longs$for$the$curses$ just$uttered$to$be$the$“reward”$(the$Hebrew$literally$means$“wages”$or$“payment”)$ of$the$accuser.$Also$characteristic$of$an$imprecatory$prayer$is$the$psalmist’s$effort$to$ motivate$God$to$act$by$appealing$to$God’s$reputation,$compassion,$steadfast$love,$ and$sense$of$justice.$ $ Read!Psalm!109:20.31.$Outside$of$v.$20,$where$else$do$you$see$a$motif$of$ reversal$in$this$passage?$$ $ Where$do$you$see$the$psalmist$appealing$to$God’s$reputation,$compassion,$ steadfast$love,$and$sense$of$justice?$$ $ $ $ $

Psalms$of$imprecation$are$filled$with$references$to$Israel’s$enemies.$Some$scholars$ estimate$that$there$are$nearly$100$different$words$in$the$Psalter$that$refer$to$ oppressors$or$adversaries.$While$in$some$cases$the$enemy$is$clearly$identified,$in$ most$other$cases$the$language$is$left$rather$open;ended$and$vague.$$ !

Read!Psalm!83:1.8.!What$sort$of$enemy$appears$in$this$imprecatory$prayer?$$ ! !

Ancient$Israel$had$no$shortage$of$enemies.$Situated$at$the$crossroads$of$ancient$ superpowers$(Babylon$and$Assyria$to$the$East,$Egypt$to$the$Southwest,$and$the$ Hittite$Empire$to$the$North),$Israel$was$often$collateral$damage$in$a$vicious$game$of$ geopolitics.$This$was$especially$true$during$the$exile.$Without$a$standing$army$or$a$ viable$means$of$resistance,$Israel$could$not$take$violence$into$their$own$hands.$As$ disturbing$as$psalms$of$imprecation$may$sound,$they$actually$constitute$a$form$of$ nonviolence$insofar$as$neither$the$psalmist$nor$the$nation$puts$into$action$the$ retaliation$envisioned.$$ $ Read!Psalm!94:1.7.!How$is$the$enemy$portrayed$in$this$imprecatory$prayer?$$ $ $ Throughout$the$Psalter$and$elsewhere$in$the$OT,$God$is$described$as$being$ particularly$concerned$about$three$categories$of$people:$the$orphan,$the$widow,$and$ the$stranger$(e.g.,$Ps$68:5;6;$146:9;$Deut$24:17).$In$this$sense,$what$drives$the$ psalms$of$imprecation$is$an$ethical$commitment$to$the$protection$of$the$most$ vulnerable$members$of$Israelite$society.$ $ How$do$the$two$historical$insights$offered$above$change$your$understanding$ of$the$psalms$of$imprecation?$Does$it$make$them$any$more$palatable$ theologically$or$ethically?$If$so,$why?$$$ $ $

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IV.!Imprecations!in!Canonical!Context!

I.!Example!1!–!Psalm!137!!

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In$both$Jewish$and$Christian$circles,$the$canonical$status$of$imprecatory$psalms$has$ never$come$into$question.$They$are$present$in$the$most$ancient$translations$of$the$ OT$(such$as$the$Greek$Septuagint)$and$they$are$found$in$the$earliest$discovered$ manuscripts$of$the$Psalter$(from$Qumran).$Nevertheless,$the$tone$and$content$of$ these$prayers$seems$to$be$at$odds$with$the$broader$witness$of$Scripture.$! !

Read!Psalm!58:6.10!and!Matt!5:39.44.!What$discrepancies$do$you$see$ between$the$views$presented$in$these$two$texts?$Can,$or$how$can,$you$make$ sense$of$both$views$being$found$in$Scripture?$$ ! $ Faced$with$the$seemingly$unresolvable$contradiction$between$Jesus’$teaching$on$ how$we$are$to$respond$to$our$enemies$and$what$is$expressed$in$the$psalms$of$ imprecation,$many$Christians$respond$in$one$of$two$ways:$

One$of$the$most$familiar$and$terrifying$psalms$of$imprecation$is$Psalm$137.$The$ opening$two;thirds$of$the$prayer$(vv.$1;6)$consists$of$a$bitter$communal$lament$over$ the$destruction$of$Jerusalem$by$the$Babylonians$in$586$BCE.$Here$we$find$the$people$ in$exile,$mournfully$recalling$their$home$and$uncertain$if$they$ever$will$return.$ !

Read!Psalm!137:1.6.$The$Babylonians$ask$the$people$to$sing$“songs$of$Zion”$ (v.$3),$likely$a$reference$to$the$genre$of$orientation$psalms$studied$in$week$2$ of$this$series.$Why$would$the$Israelites$be$loath$to$sing$such$songs$in$a$ foreign$land$(v.$4)?$ $ $ Verses$5;6$might$best$be$understood$as$a$form$of$“self;imprecation”$insofar$as$the$ psalmist$invokes$evil$against$himself$if$he$should$ever$forget$his$beloved$Jerusalem.$ These$verses$focus$on$the$affliction$of$the$hand$(v.$5)$and$the$tongue$(v.$6)$likely$ because$they$are$the$very$means$by$which$music$is$made.$$ $ Read!Psalm!137:7.9.!The$psalmist$calls$upon$God$to$remember$“against”$ Babylon$and$its$ally$in$the$destruction$of$Jerusalem$(Edom).$Can$you$think$of$ any$reasons$why$the$psalmist$might$have$focused$on$the$specific$mode$of$ vengeance$pictured$in$v.$9?$ $ $ Drawing$on$an$eye;for;an;eye$understanding$of$justice$(lex$talionis),$the$psalmist$ hopes$that$the$Babylonians$will$be$paid$back$according$to$what$they$have$done.$In$ all$likelihood,$the$Babylonians$ruthlessly$killed$Israelite$babies$when$they$sacked$ Jerusalem$years$earlier.$$$ $ The$Glory$to$God$hymnal$draws$upon$Psalm$137$in$two$hymns$(#72,$784).$In$ both$cases,$vv.$7;9$are$not$included$in$the$lyrics.$Do$you$agree$with$this$ decision?$Why$or$why$not?$$$ $

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(1) They$leave$psalms$of$imprecation$out$of$hymnbooks,$liturgies,$and$other$ aspects$of$Christian$life.$ $

(2) They$see$psalms$of$imprecation$as$an$unfortunate$vestige$of$“Jewish”$ religion$that$is$ultimately$repudiated$by$Jesus$and$the$NT.$$ $ What$potential$problems$do$you$see$with$these$two$responses?$$ $ $ Though$the$above$two$responses$are$well$meaning,$a$more$productive$way$forward$ is$note$the$way$in$which$the$Psalter$itself$attempts$to$contain$and$even$critique$the$ notion$of$imprecation.$For$instance,$psalms$of$praise$and$thanksgiving$far$ outnumber$psalms$of$imprecation,$titling$the$ethical$weight$of$the$Psalter$away$from$ violence$and$vengeance.$In$addition,$some$of$the$most$disturbing$psalms$of$ imprecation$(e.g.,$Psalm$137)$seem$to$be$intentionally$followed$by$psalms$that$speak$ of$the$nations$joining$Israel$in$giving$thanks$to$God$(see$Psalm$138).$ !

Introduction!

Of$all$the$types$of$prayers$in$the$Psalter,$most$Christians$find$the$imprecatory$psalms$ to$be$the$most$difficult$to$stomach.$The$term$imprecation$is$derived$from$a$Latin$ word$meaning$“to$invoke$evil,”$and$in$the$context$of$the$Psalter,$this$term$applies$to$ a$type$of$psalm$of$disorientation$in$which$the$pray;er$asks$not$only$for$deliverance$ from$his$enemies$but$also$for$God$to$exact$vengeance$upon$them$(e.g.,$Psalms$12;$ 58;$69;$83;$94;$109;$129;$137;$and$140).$In$these$disturbing$prayers,$a$plaintive$and$ despairing$cry$of$lament$to$God$gives$way$to$a$harsh$and$hostile$wish$for$others$to$ suffer.$Among$other$things,$the$psalmist$calls$on$God$to$make$the$way$of$the$enemy$ “dark$and$slippery”$(35:6),$$to$allow$them$to$be$put$to$shame,$and$to$let$them$be$ “flung$into$pits,$no$more$to$rise”$(140:10).$$ $

What$are$these$sorts$of$prayers$doing$in$the$Bible?$Why$are$God’s$people$asking$for$ others$to$be$harmed$and$humiliated?$What$historical$conditions,$if$any,$can$make$ sense$of$such$invocations$of$vengeance$and$violence?$Can,$or$how$can,$the$psalms$of$ imprecation$square$with$Jesus’$call$for$us$to$“turn$the$other$cheek”$(Matt$5:39)?$Do$ these$sorts$of$prayers$have$any$theological$value$for$the$church$today?$The$goal$of$ this$study$is$to$begin$to$answer$these$and$related$questions$about$the$language,$

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V.!Imprecations!in!Theological!Context! ! $

Despite$the$historical$and$canonical$insights$offered$above,$it$can$still$be$difficult$to$ imagine$how$or$where$imprecatory$prayers$might$fit$into$the$Christian$life,$let$alone$ a$Sunday$morning$worship$service.$Nevertheless,$it$is$still$potentially$fruitful$to$think$ about$the$theological$value$of$these$types$of$psalms$in$Christian$faith$and$practice.$ Several$possibilities$might$be$noted:$ $ (1) Reading$these$psalms$can$remind$us$that$the$suffering$that$underlies$these$ imprecations$are$very$real$in$our$world$today.$It$is$the$mission$of$the$church$ to$be$a$source$of$comfort$and$refuge$to$those$in$our$community$for$whom$ prayers$of$imprecation$are$the$only$means$of$recourse.$$ $

(2) In$the$face$of$injustice,$the$worst$possible$response$is$indifference.$The$ church$might$pray$these$psalms$on$behalf$of$victims$of$oppression$not$as$a$ way$of$validating$retaliatory$violence,$but$rather$as$a$way$of$motivating$ ourselves$to$more$boldly$stand$for$God’s$justice$in$our$broken$world.$ $

(3) We$must$realize$that$someone$out$there$might$be$praying$these$types$of$ psalms$against$us.$As$a$result,$reading$psalms$of$imprecation$should$invite$us$ to$be$more$self;reflect$about$the$ways$in$which$we$might$contribute$ (whether$intentionally$or$unintentionally)$to$the$suffering$of$others$and$to$ seek$forgiveness$and$reconciliation.$ $ Which$of$these$ideas$resonates$most$with$you?$Why?$Can$you$think$of$other$ ways$in$which$psalms$of$imprecation$can$function$theologically$in$Christian$ faith$and$practice?$$

context,$and$theological$function$of$psalms$of$imprecation.$$ $

Lesson!at!a!glance! $

I.!!!!Example!1!–!Psalm!137!

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II.!!!Example!2!–!Psalm!109!

III.!!Imprecations!in!Historical!Context!

IV.!!Imprecations!in!Canonical!Context!

V.!!!Imprecations!in!Theological!Context!

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Conversation!Starter!

Have$you$ever$encountered$someone$uttering$words$of$imprecation,$whether$ quoting$the$Psalms$or$in$secular$music,$literature,$news,$etc.$If$so,$what$was$the$ context?$How$did$it$make$you$feel$to$hear$these$words?$!

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Praying the Psalms Spring 2017

Sunday School Series

By the Rivers of Babylon:

P sal m s o f I m pr e cat i o n

Week 4