The question, “How long” seems to function with two different, but interrelated, intentions. Israel’s questions were not abstract or generic musings, but were immersed in concrete life experiences. First and foremost, the queries are pleas from the rugged and overwhelming depths of human experience to the One whom they trusted could rectify their situation. And yet, they are not simply about receiving a time-table from God. While the questions are in one sense, an avowal of trust that Yahweh is good and faithful and will act on their behalf, experience and expectation do not always meet. Brueggemann states:
"Israel is profoundly aware of the incongruity between the core claims of covenantal faith and the lived experience of its life. Covenantal faith had dared to make the claim that the world is completely coherent under the rule of Yahweh, so that obedience leads to shalom. Israel’s lived experience, however, makes clear that an obedient life on occasion goes unrewarded or even suffers trouble in ways that should not have happened.”[1]
Within this disparity, the questions function secondarily to probe Yahweh’s actions and various states of “hiddenness, ambiguity, instability, or negativity.”[2] Israel’s position, which generates the plea, is also a near indictment of Yahweh’s lack of accountability and responsibility in their state, in contrast to that which was promised them. It is a critical comment on the covenantal relationship.
Israel’s interrogations seem to ask if their covenantal partner is faithful. Are Yahweh’s self-revelations in word and deed are ultimately correlative of Yahweh’s character? Israel, having accepted what Brueggemann terms the normative adjectives from Exodus 34.6-7[3] (merciful, gracious, slow to anger, steadfast love, abounds in faithfulness, forgiving) as central testimony about who Yahweh is, calls these very same things into question in their cross-examination of Yahweh.[4] We begin to see that Israel’s questions are not only to Yahweh about their suffering state, but accusatorily at Yahweh for perceived infidelity to the covenant and Yahweh’s own self revelation and character. The seriousness of Israel’s petition to God is now escalated to confrontational levels in hopes to engage Yahweh.[5]
It is proper to examine the question in other non-psalmic scripture to see if the dual functions follow. We see the question asked by both Yahweh and Joshua as a rebuke of Israel in Exodus 16.28; Numbers 14.11, 27; Joshua 18.3. Also, shows up in Moses attempt to aright Pharaoh in Exodus 10.3; as Eli censures Hannah in 1 Samuel 1.14; and in Job’s interactions with his critics in 8.2 and 18.2. Gerstenberger notes that all of these instances introduce “reproachful speech apparently after repeated efforts to amend the situation have failed...The undertone in all these passages is that a change is overdue.”[6]
And yet it is the very serious state of crisis which propels Israel to approach Yahweh in simultaneous speech of hope and doubt of Yahweh’s true integrity. The laments and complaints speak both about the utter collapse of all poles of orientation and yet claim that Yahweh, though perhaps not hidden, is still in control.[7] But then again, if Yahweh is in control, he is either explicitly or implicitly responsible for their misfortunes. It is an insistent and forceful hope where the crisis of doubt proves Israel’s faith. The lament structure itself seems to lead the speaker into, through, and out of the darkness.[8] Thus Israel’s hopeful plea to Yahweh, out weighs the underlying critique. It is a hopeful appeal and provocation for Yahweh to remedy the unbearable situation on the basis of covenantal faithfulness and Yahweh’s own integrity.[9]
[1] Walter Brueggemann, Theology of the Old Testament: Testimony, Dispute, Advocacy, (Minneapolis: Fortress Press, 1997), 378-9.
[2] Ibid., 318.
[3] Exodus 34.6-7 - The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for the thousandth generation, forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children’s children, to the third and the fourth generation.
[4] Brueggemann, Theology of the Old Testament, 213-14.
[5] I cannot help but to wonder if this is Israel’s attempt at manipulating Yahweh to action with the threat of maligning his character.
[6] Erhard S. Gerstenberger, Psalms: Part 1 With an Introduction to Cultic Poetry, Vol. XIV, The Forms of the Old Testament Literature, (Grand Rapids: William B. Eerdmans Publishing Company, 1988), 84.
[7] Brueggemann, Message of the Psalms, 54.
[8] Ibid., 54.
[9] There seems to be some debate over the categorization many of the Psalms. While lament is one of the main categories, Westermann suggests that the “appeal” to God represents the core of the lament psalm. Westermann chooses to retain the traditional wording, with this point having been made. Claus Westermann, Praise and Lament in the Psalms, (Atlanta: John Knox Press, 1981), 33-34. While Brueggemann would like to make another subdivision or clarification, not on petition, but like more in line with provocation regarding the complaint nature of the psalms. He states, “It is important to note that these psalms are indeed voices of complaint or judicial protest, and not lamentations, as they are often called” (Brueggemann, Theology of the Old Testament, 374).
"Israel is profoundly aware of the incongruity between the core claims of covenantal faith and the lived experience of its life. Covenantal faith had dared to make the claim that the world is completely coherent under the rule of Yahweh, so that obedience leads to shalom. Israel’s lived experience, however, makes clear that an obedient life on occasion goes unrewarded or even suffers trouble in ways that should not have happened.”[1]
Within this disparity, the questions function secondarily to probe Yahweh’s actions and various states of “hiddenness, ambiguity, instability, or negativity.”[2] Israel’s position, which generates the plea, is also a near indictment of Yahweh’s lack of accountability and responsibility in their state, in contrast to that which was promised them. It is a critical comment on the covenantal relationship.
Israel’s interrogations seem to ask if their covenantal partner is faithful. Are Yahweh’s self-revelations in word and deed are ultimately correlative of Yahweh’s character? Israel, having accepted what Brueggemann terms the normative adjectives from Exodus 34.6-7[3] (merciful, gracious, slow to anger, steadfast love, abounds in faithfulness, forgiving) as central testimony about who Yahweh is, calls these very same things into question in their cross-examination of Yahweh.[4] We begin to see that Israel’s questions are not only to Yahweh about their suffering state, but accusatorily at Yahweh for perceived infidelity to the covenant and Yahweh’s own self revelation and character. The seriousness of Israel’s petition to God is now escalated to confrontational levels in hopes to engage Yahweh.[5]
It is proper to examine the question in other non-psalmic scripture to see if the dual functions follow. We see the question asked by both Yahweh and Joshua as a rebuke of Israel in Exodus 16.28; Numbers 14.11, 27; Joshua 18.3. Also, shows up in Moses attempt to aright Pharaoh in Exodus 10.3; as Eli censures Hannah in 1 Samuel 1.14; and in Job’s interactions with his critics in 8.2 and 18.2. Gerstenberger notes that all of these instances introduce “reproachful speech apparently after repeated efforts to amend the situation have failed...The undertone in all these passages is that a change is overdue.”[6]
And yet it is the very serious state of crisis which propels Israel to approach Yahweh in simultaneous speech of hope and doubt of Yahweh’s true integrity. The laments and complaints speak both about the utter collapse of all poles of orientation and yet claim that Yahweh, though perhaps not hidden, is still in control.[7] But then again, if Yahweh is in control, he is either explicitly or implicitly responsible for their misfortunes. It is an insistent and forceful hope where the crisis of doubt proves Israel’s faith. The lament structure itself seems to lead the speaker into, through, and out of the darkness.[8] Thus Israel’s hopeful plea to Yahweh, out weighs the underlying critique. It is a hopeful appeal and provocation for Yahweh to remedy the unbearable situation on the basis of covenantal faithfulness and Yahweh’s own integrity.[9]
[1] Walter Brueggemann, Theology of the Old Testament: Testimony, Dispute, Advocacy, (Minneapolis: Fortress Press, 1997), 378-9.
[2] Ibid., 318.
[3] Exodus 34.6-7 - The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for the thousandth generation, forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children’s children, to the third and the fourth generation.
[4] Brueggemann, Theology of the Old Testament, 213-14.
[5] I cannot help but to wonder if this is Israel’s attempt at manipulating Yahweh to action with the threat of maligning his character.
[6] Erhard S. Gerstenberger, Psalms: Part 1 With an Introduction to Cultic Poetry, Vol. XIV, The Forms of the Old Testament Literature, (Grand Rapids: William B. Eerdmans Publishing Company, 1988), 84.
[7] Brueggemann, Message of the Psalms, 54.
[8] Ibid., 54.
[9] There seems to be some debate over the categorization many of the Psalms. While lament is one of the main categories, Westermann suggests that the “appeal” to God represents the core of the lament psalm. Westermann chooses to retain the traditional wording, with this point having been made. Claus Westermann, Praise and Lament in the Psalms, (Atlanta: John Knox Press, 1981), 33-34. While Brueggemann would like to make another subdivision or clarification, not on petition, but like more in line with provocation regarding the complaint nature of the psalms. He states, “It is important to note that these psalms are indeed voices of complaint or judicial protest, and not lamentations, as they are often called” (Brueggemann, Theology of the Old Testament, 374).
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