Psalms of Lamentation and Petition
It has been suggested that the psalms ought to be classified in groups, and that the groups ought to be arranged in an ascending order, according to the stage of religious development which they represent. Following this principle, one can quite properly place lowest the Psalms of Lamentation and Petition. The lament in such psalms describes the unhappy plight of the oppressed nation, the persecuted religious community, or the afflicted individual. The petition makes earnest appeal to Yahwe for deliverance. Frequently the petition is reinforced by rather naïve considerations, such as are calculated to persuade the Deity to action. Surely Yahwe ought to be concerned for the glory of his name! Why should the unbelievers say scoffingly, “Where is now your God?” Again what profit is there to Yahwe in the death of his followers? Assuredly the dead in Sheol do not praise him. Most commonly does the psalmist urge that he has long trusted Yahwe; that Yahwe is his only hope, and that therefore Yahwe can not fail him.
In addition to the lament and the petition—the two most characteristic features of this group—one generally finds the vow. If God will come to the help of the sufferer, he will in turn render some specified service to Yahwe. It may be an animal sacrifice at the sanctuary, or it may be such a spiritual sacrifice of praise and testimony as will turn sinners to Yahwe. Yet another common feature of this group is the protestation of confidence that Yahwe will most certainly deliver the suppliant. Frequently it is found near the end of the psalm, and so confident is the sufferer of deliverance that he commonly uses the perfect tense, as if his salvation were already effected.
Of the fifty Psalms of Lamentation in the Psalter, thirteen express the petition of the nation or the religious community for Yahwe’s deliverance. Psalms 79, 74, 44, 80, 83, 60, 137, and 129 lament the humiliation and suffering endured by the nation at the hands of foreign enemies; 85 and 126 recognize in general terms Israel’s affliction, and implore Yahwe’s mercy; while Psalms 10 and 123 lament the wrongs inflicted upon the pious of the land by the powerful and godless rich.
Of these Psalms 137, 129, 125, and 123 are distinctive both for originality and simplicity of expression and for sincerity and intensity of feeling. Psalm 137 recalls the wrongs and the insults received at the hands of Babylonians and Edomites and calls for vengeance upon those nations. Psalm 129, in much the same spirit, remembers Israel’s manifold sufferings at the hands of many foes and petitions vindictively for revenge. On the other hand 125 recalls Yahwe’s goodness in restoring the nation from exile and pleads with confidence for a further manifestation of his favor; while in 123 the contempt of the rich and the proud causes the pious to look with humble and childlike confidence to the God of mercy.
Undoubtedly greater far than any of the preceding psalms is Psalm 90, which, transcending the limitations of the nation and the sect, laments the brevity and troubled nature of human life, and pleads for some knowledge of the plan of the eternal God, some permanency for human effort, some small measure of happiness in life’s brief day.
To this group of national prayers of lamentation and petition ought possibly to be added Psalm 67. There is here, to be sure, no lament, but verses 2 and 3 are a petition for the coming of Yahwe’s salvation to earth, and verses 4, 5, and 6 may also be understood as a petition for the establishment of divine government upon earth:
May peoples praise Thee, O God;
May all peoples praise Thee.
May nations be glad and sing for joy.
For thou shalt judge peoples righteously
And govern nations upon earth.
Verses 7 and 8 are then simply a positive expression of confidence that the prayer just uttered is to be answered and God’s supreme blessing received. The psalm is not then an eschatological hymn of praise, but rather an eschatological prayer.
Psalms 20 and 72 have distinctive positions in this group, since each offers up a petition in behalf of the king. In Psalm 20 the king had apparently presented his offerings and sacrifices at the sanctuary, and the priest prays, in verses 2-6 that God will remember the king’s sacrifices and grant him help in the day of trouble and all his hearts desires. Naturally, in the case of a king, the chief concern is that he should be victorious over his enemies whenever war should come. In verse 7 the priest, possibly informed by some sign that the sacrifice had indeed been accepted by Yahwe, gives positive assurance that the prayer has been answered:
Now I know that Yahwe will save his anointed.
Verse 8 reaffirms faith in Yahwe as mightier than horse or chariot, while verse 9 again predicts victory over the enemy. The psalm concludes in verse 10, as it began, with a petition for the king.
Psalm 72 might be fitted into the coronation service, being then the prayer offered for a just and successful reign. This would mean translating the successive sentences of the psalm from verse 1 to verse 11 and from verse 15 to verse 17 as petitions. Thus verse 2 would be translated:
May he judge thy people with righteousness
And thy poor with justice.
and other verses correspondingly. This psalm is then in no sense a psalm of lamentation, but it seems to be a psalm of petition in behalf of the king who is about to begin his reign.
The remaining thirty-seven Psalms of Lamentation, or almost one-fourth of the Psalter, arise out of the distress of the individual. The most common misfortune is sickness (Psalms 13, 6, 88, 70, 39, 77, and 102), accordingly the petition is that the afflicted one may be saved from death by Yahwe’s merciful power.
Together with sickness there is usually the bitter complaint against the wicked enemies (Psalms 3, 13, 70, 64, 140, 7, 55, and 109). It is of course altogether understandable that men should be alienated from a sick person, regarding him as justly smitten of God and afflicted, and that such men should in turn be regarded by the sick man as enemies. It is also possible that in some instances, as in Psalms 22 and 69, it may be a matter of religious persecution. On the other hand the language used in a number of psalms (13, 70, 64, 140, 7, 55, 57, 59, and 109) rather strongly suggests that the enemies are practicers of black magic, an art familiar to every land unilluminated by modern scientific knowledge.
Yet in a considerable number of these psalms it is Yahwe himself who has sent the affliction. When this is the case the psalmist may do either of two things: he may acknowledge his misfortune to be just punishment for his sin, and accordingly petition for forgiveness and deliverance (Psalms 38, 88, 39, and 102); or he may affirm his innocence and demand deliverance as a matter of justice (Psalms 26, 7, 17, 59, and 71).
Of all the individual psalms of lamentation, unquestionably the three finest are 51, 42-43, and 130. Psalm 51 has but one single clause referring to physical distress! “that the bones which thou hast broken may rejoice,” and is remarkable for its profound consciousness of guilt, and its strong conviction that cleansing and regeneration and the righteous life can only be achieved by divine mercy and divine redemptive power. As for Psalms 42-43, there is expressed in language of haunting beauty, both an intense thirst for the presence of God, and the awakening realization of a something of superior worth in man that can only be satisfied by the experience of God. This would seem to be the road along which the Hebrew ultimately arrived at the consciousness of his own supreme worth and immortality. Yet possibly the rarest of these psalms both for simplicity of expression and depth of religious insight is 130. The psalmist, who “waits for God more than they who watch for the morning” has an amazingly profound consciousness of sin expressed in the words:
If iniquities thou should’st record, O Yahwe,
Lord who could stand ...
and likewise a sublime conception of God’s mercy:
But with Thee is forgiveness
That Thou mays’t be revered.