Ángel
Manuel Rodríguez
I’ve
always been puzzled by statements in Psalms that seem to encourage
hatred. Is this compatible with Christian love?
This
is a case in which knowing the precise usage and meaning of a biblical
word is indispensable in grasping the intent of
the biblical writer. A modern equivalent of a Hebrew word may not be enough
to contain the full significance of the original term.
The
Hebrew verb
is
not the exact equivalent of the English verb “to hate.”
The Hebrew term expresses such ideas as disregard, dislike,
love less, and malicious
hatred. The Old Testament knows about hatred as an inward
disposition of antagonism and enmity, and denounces it (Lev.
19:17
, 18). The challenge is to “love your neighbor
as yourself” (Lev.
19:18
, NKJV), including
the alien (Deut.
10:19
). The Hebrew term for
hatred” goes beyond our
usage of the verb.
1.
Ethical and Religious Dissociation From Others: In
Psalms the verb “to hate” is used by the psalmist to dissociate
himself from the wicked and their evil ways. When he
states, “I hate the assembly of evildoers,” he is
confessing his loyalty to the Lord. He is refusing to “sit with the
wicked”; that is to say, he will not identify himself with them (Ps.
26:5, NASB). A similar confession of fidelity to the Lord is contained
in Psalm 31:6: “I hate those who cling to worthless idols; I trust
in the Lord” (NIV). This is indeed a peculiar
way of stating that he is not an idolater. Occasionally the psalmist states
that he hates the deeds of faithless persons (Ps. 101:3), meaning that
he does not support what they do.
2.
Determined by Spiritual Sensitivity: Our
hatred is usually a reaction to a harm done to us, accompanied by our
unwillingness to forgive. In Psalms the hatred of the righteous is not
indiscriminate, blind, or based on an oversensitive ego. The objects of
hatred are those who hate God; that is to say, the enemies
of God are also considered
by the psalmists to be their own enemies (Ps. 139:21,
22). The opposite of hating them is not loving
them; it is not identifying oneself with their deeds and enmity toward
God. Therefore, this hatred is not primarily an emotion of the unregenerate
heart, but a sincere
repudiation of the evil person who openly opposes God.
3.
Determined by Love to God: Perhaps
the most important thing about this kind of hatred in the Psalter is that
it is not a natural reaction of the human heart, but it is,
rather, motivated by love to God: “Let
those who love the Lord hate evil” (Ps. 97:10). This type of hate
is demanded, even required, by the Lord. Without love for God it is impossible
for the human heart to hate wickedness (see Ps. 45:7). This hatred is
developed through a profound knowledge of God’s revelation embodied
in His Torah. The psalmist says, “I gain understanding from your
precepts; therefore I hate every wrong path” (Ps. 119:104, NIV).
Because one loves the law, one is able to hate
double-minded persons (Ps. 119:113) and falsehood (verse 163). This
kind of
hatred is natural only for the righteous person.
4.
Encouraged by Jesus: What we
have described is not significantly different from what we find in the
New Testament. When Jesus said, “You have heard that it was said,
‘Love your neighbor and hate your enemy’”
(Matt.
5:43
, NIV), He was not referring to the Old Testament, because
this command is not found there. He was probably quoting a popular maxim.
However, in order to be one of Jesus’ followers, an element of hatred
may be necessary. One must be willing to “hate” father and mother,
wife and children, brothers and sisters, even oneself (Luke
14:26
).
Jesus
is requiring from His followers a radical breaking away from human ties
that could otherwise impinge on our dedication to the Lord and His saving
mission. This type of repudiation is derived from love, as in the Old
Testament, and is an expression of the believer’s absolute commitment
to the Lord. They have chosen the Lord above anyone or anything else.
We
have, then, to agree with those who argue that the hatred mentioned in
Psalms is compatible with the law of love. But this presupposes that one
is fully committed to it and that it excludes a spirit of open hostility
and anger toward the wicked.
3/13/03
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