-COMPLAINING TO GOD
Throughout the centuries, the psalms have struck a chord in the hearts of the faithful in both Israel and the Church. They deal with the real experiences of life in sufficiently vague language that they contain a mirror in which we see ourselves. They reflect joy and sorrow, exaltation and depression, confidence and despair – all human emotions which we experience daily. They honestly and openly deal with real life. However, it is these very characteristics which often contribute to a level of discomfort among Christians.
Real Life
The lament psalms deal with real life, the struggles of day-to-day existence of the faithful in this sinful world. They arise out of negative and often perplexing experiences and trials, both of individuals and of the people of God as a whole. Therefore they reflect the feelings and reactions which tend to surface during such periods of life.
One of those reactions, and one which commonly appears in the laments, is that of complaining (Ps. 6, 10, 13, 22, 35, 39, 42, 43, 44, 60, 74, 77, 79, 80, 85, 88, 89, 90, 102, 108). This particular aspect of the lament psalms may cause a level of discomfort among many Christians since we generally feel that it is inappropriate to complain. After all, the Lord has said that He would be with us, and has sent His Holy Spirit to indwell us, to provide guidance and comfort. He has reassured us that the Spirit is greater than Satan, and we should therefore live day by day in confidence and faith in His delivering power.
Although these things are very true, we must confess that our lives are not always characterized by such faith and contentment. Trials arise in real life, and we often find ourselves wondering why, or asking how long this must go on. Even though we strain to suppress the thought, we sometimes wonder if God has forgotten about us. These are the realities of life, and these are the feelings which unabashedly appear in the laments.
Honesty And Openness
Unlike modern-day Christians, the faithful in Israel were not reluctant to openly express their questions and frustrations to God. If we are open with God at all, we tend to think our expressions must be polite and positive and accompanied with much gratitude. However, in their openness and honesty the psalmists not only expressed complaints, they even expressed accusatory notions toward God. For example, the psalmists speak of God as rejecting them (43:2; 44:9,23-24; 60:1,10; 74:1; 77:7; 88:14; 89:38; 108:11), hiding Himself (10:1,11; 13:1; 44:24; 88:1; 89:46), forgetting them (10:12; 13:1; 42:9; 44:24; 74:19,23: 77:9), being far away or inaccessible (10:1; 22:2,11,19; 44:9), and sleeping (44:23). They even see Him as actively hostile (6:1-2; 42:7; 88:7,16-17; 102:10,23) and angry (22, 39, 44, 88, 90).
Not only do they present God in this manner, they directly question Him, and often with an accusatory tone: “Why do You stand far off?” (10:1); “Why do You sleep?” (44:24); “How long, LORD? Will You hide Yourself forever?” (89:46); “How long must Your servant endure? When will You judge those who persecute me?” (119:84); “LORD, where is Your steadfast love of old?” (89:49) They interpret their distress in light of God as the Lord of life who has promised a life rich in blessings to His faithful ones. Although it is assumed that human sin has originally caused the present ordeal, sometimes it is perceived that God’s anger has dragged on beyond what is reasonable. Other times the psalmists can see no basis for God’s allowing such trials. God appears to act contrary to His character, even to the point of His own reputation suffering.
They hold these discrepancies up to God and tell Him exactly how they perceive His current activity toward them. They ask God to be the one He previously has revealed Himself to be towards them. Thus, the psalmists did not feel it necessary to put on a front with God. They knew that He was well aware of their feelings, and they had enough confidence in His love and care for them that they spoke with Him in all honesty and openness. They did not try to explain away their suffering by pretending it wasn’t real.
In spite of the discomfort it might initially cause us, we Christians must take care not to strip the psalms of the anxiety of heart out of which they came simply because we are uncomfortable with their frankness. The apparent disparities between the psalmists’ religious convictions and the realities of their present experience witness to that underlying doubt and despair which is the very basis of the lament itself. The complaints, protests, and appeals to God all were brought about through the frustration of intense struggle. Without that struggle the questions directed toward God would be meaningless. Thus it is critical for us as Christians to avoid interpreting all these struggles, accusations and questions as merely an introduction to subsequent confessions of confidence. That would be indifference to the agony of the struggle out of which they were born, and would simultaneously rob us of all the comfort and teaching which is available for us in these psalms.
Mingled With Faith
It is instructive to notice that the psalmists’ complaining and questioning of God is always raised within the context of dependence and faith. There is always an element of petition and appeal for God’s intervention. Therefore, the psalmists do not deny the reality of God’s provision, but rather give evidence of a struggle, a grappling with the incongruity of their convictions and their past experience of God’s care with their present plight.
The fact that the psalmists never cease to address the Lord demonstrates that they are still looking to Him in faith, fully aware that their destiny is in His hands. He is the only one who truly cares for them and the only one who can resolve their current crisis. Not only is any potential relief going to come from God, even the answers to their questions can only be found in Him. Thus, the appeal in terms of an open and honest interaction with God demonstrates that, to the psalmists, the meaning of life is bound up in their relationship with God and His love and care for them.
Additionally, it can be seen from the laments that the psalmists’ concerns are not centered upon a life of bodily health and peaceful security. Their main desire is the restoration of their relationship with Yahweh, a relationship in which the psalmists can praise God and rejoice with all His faithful ones. Even in situations where God is experienced as angry, absent, and an enemy, the primary prayer of the psalmists is for the restoration of communion. They long for the manifestation of His steadfast love and wonderful works so that they can praise His name. These supplications, arising out of anguish, must be understood in their true character, a longing for restored communion with God as well as His blessings.
Thus, the laments show clearly that biblical faith, as it faces the realities of life, is uncompromisingly and unembarrassingly lived out in open and honest dialogue with God. The laments are addressed to God, and no one else. It is only in the presence of God Himself where the hurtful issues can and must be dealt with. Nowhere else can believers vent their greatest doubt, bitterest resentments, and deepest anger.1 “Doubt and despair are not mere side-steps in an otherwise optimistic faith. They are in fact integral to the faith experience.” 2 It is in the presence of God, in open and honest dialogue with Him, that our deepest afflictions are turned into the assurance of faith.
Format Of Faith
Lament psalms tend to reflect a typical format, and this format further demonstrates this overriding character of faith. There are two main sections in the lament psalms. The first is the plea – including address to God, complaint, petition, motivation, and imprecation. The second is the praise – including statements of confidence, payment of vows, and praise.
These elements serve three functions. The first is the opening address which establishes the dialogical, covenantal context – that is, God is expected to intervene because of previous commitments to the psalmist and people (4:1; 5:1; 12:1; 16:1; 17:1). The second is the expression of the pathetic situation – whether sickness (6:2; 13:3; 22:14-15; 38:5-6; 39:4-6), loneliness and a sense of abandonment (13:1-4; 17:9,13; 35:4; 38:12; 55:3; 56:2; 64:1-6), shame and humiliation (4:2; 22:6-7, 17; 69:19) or death (28:1; 59:3; 88:3-9); along with reasons or motivation for God to answer, including appeal to God’s reputation (13:4; 25:11; 57:5); appeal to God’s past action with which He should be consistent (22:4-5; 143:5); the guilt of the speaker (25:11; 38:18); the innocence of the speaker (26:3-7; 35:7; 69:7); the promise of praise (6:5; 22:22); the helplessness of the speaker (25:16; 55:18; 69:17; 142:4); and the trust of the speaker (17:8-9; 22:9-10; 43:2; 57:1; 71:6). And third are expressions of assurance of being heard, with the transforming action either having taken place or fully assured to occur (13:5-6; 17:15; 28:6; 69:33); praise and thanksgiving in the congregation because of being heard (7:17; 16:9-11; 22:22-31; 35:27), and the paying of promised vows (54:6-7; 56:12-13).
This sequence of thought in the laments should be seen as an expression of both the faith of the psalmist and the faithfulness of the Lord. It begins with the psalmist’s confidence as he approaches the Lord and culminates in grateful trust in Him. Not only has God responded to the plea, but the speaker’s relationship with the Lord has been reaffirmed. Thus the psalmist has demonstrated his faith, and the Lord His power and faithfulness.
Summary
The lament psalms present to us, and express for us, the realities of the struggles in the life of believers in a sinful world. They openly and honestly reveal the doubts, questions and frustrations which frequently accompany painful trials. However, this openness and honesty is always expressed in terms of a relationship with God, and dependence upon Him for both deliverance and answers to questions. The end result of these trials is renewed confidence of the believer in the faithfulness of the Lord, and praise to His name.
END NOTES
1. Walter Brueggemann, “From Hurt To Joy, From Death To Life,” Interpretation: A Journal of Bible and Theology, vol. 28, (1974), p .4.
2. Samuel E. Balentine, The Hidden God: The Hiding of the Face of God in the Old Testament, Oxford Theological Monographs, eds. J. Barr et al., (Oxford: Oxford University Press, 1983), p.173.
By Tom Keiser
With permission to publish by: Sam Hadley, Grace & Truth, 210 Chestnut St., Danville, IL., USA. Website: www.gtpress.org
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