Problem: When the psalmist considers the ultimate judgment that will be brought against Babylon, he appears to rejoice that babies will be injured. How could a man of God rejoice over such a tragic and cruel event?

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Problem: David appears to contradict himself in the same psalm. First he says to God, “I have not strayed from Your precepts” (v. 110). But later he admitted, “I have gone astray like a lost sheep” (v. 176). However, it would seem that both cannot be true.

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Problem: This psalm, like many others in the OT (e.g., Pss. 35; 69), pronounces curses on one’s enemies. Thus they are called imprecatory (cursing) psalms. David says, “Let his children be fatherless, and his wife a widow” (109:9). By contrast, Jesus said, “Love your enemies … and pray for those who … persecute you” (Matt. 5:44). How can the God of vengeance of the OT be the same as the God of love of the NT (1 John 4:16)? Continue reading →

Problem: This verse, and several others (cf. Ps. 78:69; Ecc. 1:4), speak of the earth being “established forever.” By contrast, the Bible also teaches that the heavens and the earth “will perish” (Ps. 102:26) or “pass away” (Luke 21:33), being “burned up” (2 Peter 3:10).

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Problem: The psalmist commands, “Worship Him, all you gods.” Yet the Bible elsewhere insists there is only one God (Deut. 6:4). Continue reading →

Problem: Over and over the Bible speaks of the innocence and guiltlessness of little children (cf. Deut. 1:39) who do not “know to refuse evil and choose the good” (Isa. 7:15), and who are part of the kingdom of God (Matt. 18:3–4; cf. Rom. 9:11). Yet, in this verse David insists that “the wicked are estranged from the womb; they go astray as soon as they are born, speaking lies.” But, if a baby is morally guiltless, then how can he or she speak lies?

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Problem: The psalmist said, “they are in great fear where no fear was.” But how could they be in fear if there was no fear there?
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Problem: David claimed that he was “conceived” in sin in his mother’s womb. However, he could not have actually sinned at the moment of conception, since he had no moral consciousness or free will which are necessary for moral acts (see Isa. 7:15; John 9:41).

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Problem: Since this verse speaks of one coming with the “sword” to subdue his enemies, Muslims sometimes cite it as a prediction of their prophet Mohammed, who was known as “the prophet of the sword.” They insist it could not refer to Jesus, since He never came with a sword (Matt. 26:52).

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