Questioning God pt. III

Continuing on in this series:

Claus Westermann argues that there are typically three main participants in protests and laments: Israel, who speaks the protest and petition; Yahweh, who is being addressed; and often the enemy, whom Israel is seeking help against.[1] Yet these forms appear with variations between the individual and corporately enacted psalms. Westermann has said that the individual is still never an “isolated individual standing alone” rather he is always in some relations to another.[2] He builds on that saying, “prayer always has a communal or social aspect: a man is never alone with God…Here we see social relationship, in sharp contrast to any idea of an inner piety: living with God cannot be separated from living with others, the two belong together.”[3] These are encouraging and needed words in our radically individualistic culture.

Westermann also points out that the three participants mirror a unified nature of humanity: theology (God), sociology (others), psychology (self).[4] By way of example, if the psalmist is facing death, it is not as an isolated entity. He does so as a member of a community. But as the faithful one faces the realities of death, it leads them to ask “why” and question the nature or source of the suffering, and thus drawn to God.

The “how long” form is the second most frequent question of God, to the “why” question posed to and at Yahweh in an apparent long enduring of suffering. The “How long?” questions ask about the absence of God and are predominated with terms of anger.[5] Within the communal lament, God is often portrayed as the direct or indirect cause of the current distress, often including clashes with the enemies.[6] Westermann notes that these complaints against God “tread that thin line between reproach and judgment. But never do they condemn God, for the utterances are never objective statements.”[7] And despite all the confusion and frustration the psalmist feels, they are never portrayed as abandoning God.

The psalmist’s suffering is the second participant in lament psalms and occupies a less significant role than the complaint against Yahweh, though the two are intimately bound together. The corporate lament is often tinged with both suffering and disgrace of the second participant. While a little more complicated in the lament of the individual, the causes of distress vary from physical and spiritual suffering, the immanence of death, and more general laments.[8]

Complaints about the enemy, the third participant in laments, occur in both individual and corporate experiences. The enemy constitutes a basic component during times of war and is closely related to the corporate complaint against God. Often the accusation against the enemy contains two foci: a) what they have done to Yahweh’s people, and b) their slander and abuse.[9] In the individual experiences of the enemy, statements often concern either an act of the enemy upon the lamenter (which are most frequent) or are statements about the nature of the enemy.[10]


[1] Westermann, Praise and Lament in the Psalms, 169, 174-194. See also Brueggemann, Theology of the Old Testament, 375. Also Philip S. Johnston seems to utilize Westermann’s 3-fold typology but renames them “agents of distress” in Interpreting the Psalms: Issues and Approaches, ed. David Firth & Johnston (Downers Grove, IL: IVP Academic, 2005), 74-78.
[2] Westermann, Praise and Lament in the Psalms, 170.
[3] Westermann, The Living Psalms, 70.
[4] Ibid., 70.
[5] Westermann, Praise and Lament in the Psalms, 177.
[6] Johnston, in Interpreting the Psalms: Issues and Approaches, 74.
[7] Westermann, Praise and Lament in the Psalms, 177. Does this mean they are just emotional eruptions? How seriously does God take them then?
[8] Ibid., 186.
[9] Ibid., 180.
[10] Ibid., 189-194.