Laments are painful prayers poured out to God by troubled souls. They can be individual (Ps. 3, 5–7, 17, 26, 35, 38, 41, 56–57, 59, 69, 88, 109) or collective (Ps. 44, 74, 79, 83, 85, 89, 137). The mood of laments is obvious. Their meaning is opaque. These hints on how to read the psalms of lament can help us make sense of them and use them ourselves.
1. Build the background.
Books 1 to 3 of the Psalter are like a warzone in which the kingdom, Messiah, and church are endangered, established, expanded, or exiled. Rebel plots cannot defeat God’s purpose. World dominion and success are promised to His Christ by solemn oath (2 Sam. 7:12–16; Ps. 2:1–8; 72:8–11). Sobs and pleas of David are uttered on the run while fleeing persecution, facing exile, or as fallout from his sin (Ps. 3:1; 38:3, 18; 57:1). Battle cries of Israel’s peaceful prince are used to courageously navigate the stresses and strains linked with Israelite kingship. The Messiah appeals to the Lord as head of state for the defense of the realm, the security of the church, and the glory of God. All national hope rests on royal deliverance (Ps. 3:7–8). Even where David is not the author, “state of the nation,” kingship, and covenant are all addressed, especially when these are cast off or at risk (Ps. 89:19–52). Singers such as Korah, Asaph, Heman, and Ethan share similar court concerns (see, for example, Ps. 44:7–22).
2. Follow the flow.
As in the rest of the Psalter, the direction of travel in laments is from heartbreak to hallelujah. If the kingdom comes with grief, it concludes with glory. This flow from exhausted pain to exuberant praise shapes laments:
Prayer is uttered (Ps. 6:1–3).
Problems are explained (Ps. 6:6–7).
Petitions are made (Ps. 6:4, 8).
Guilt is confessed or innocence protested (Ps. 7:3–5).
Praise is offered for expected help (Ps. 6:9–10), plus or minus vows (Ps. 7:17).
Parts of this flexible outline may be repeated, removed, or reversed to fit particular needs. It is important to find out the reasons for each prayer. Focus your attention on the “problem explained” section. Look for causes. Identify the stressors. Note how God’s character and covenant become grounds for an appeal. If you bring these pleas, fall on your knees, shed your tears, cast cares on God, and make your case to be heard, you will see that your sighs morph into song.
3. Connect to Christ.
No one ever sang laments as sorrowfully as Christ. Verbatim quotes suggest that Jesus memorized laments (see Ps. 6:3 in John 12:27; Ps. 22:1 in Matt. 27:46; Ps. 35:19 in John 15:25; Ps. 69:9 in John 2:17). In His darkest hours, His loud cries and tears were heard (Heb. 5:7–8). Particularly on the cross, keenest sorrows were expressed (Ps. 69:19–21 in John 19:28–29). Scripture shows that our Lord wept using David’s words. Our Lord stamped His passion on the son of Jesse’s heart. The career of David was a flawed, real-life prophecy of a pure, perfect, suffering Messiah. The gasps of Gethsemane and cries of Calvary are echoed in David’s dire straits. As His Spirit laments through our mouth, Jesus’ sadness and sympathy both humble and comfort us. When you look at how Jesus prayed laments, it can lead your mind to blaze with light and your heart to flood with peace.
4. Pray these prayers.
Use of lament has spiritual benefit. Laments help moderate and sanctify grief. Laments transform boring “shopping list” prayers into detailed, specific, animated cries that stand upon God’s Word. Laments outline the anatomy of distress and provide vital antidotes to ailments of our hearts.
Neglect of laments is damaging to the saints. Without lament, open wounds can fester. Without lament, evil often remains unleashed and God’s enemies go unchecked. Without lament, rage, resentment, and revenge can build up and eat up. Without lament, we sometimes fail to obtain rescue, redress, and relief.
5. Overcome the objections.
Jesus’ teaching on “turning the other cheek” should not be taken to imply that calls for “broken teeth” to disarm snarling beasts are ever out-of-date or sub-Christian (Ps. 3:7). David never wounded Saul, but rather eulogized his death. When the rebel Absalom was killed, his father was distraught (2 Sam. 18:33). If at fault, the psalmists readily admit their guilt. Personal hostility, slanderous talk, nursing grudges, settling scores, or sinful angry outbursts have no place in laments (Ps. 35:11–16). Cries to vindicate truth are not vengeful fits that arise from petty hurts. They are prayers of Spirit-filled saints who speak the mind of Christ. While they are on their knees, kingdom concerns are uppermost.
Clearly, there is much more to be said about this delicate subject. Yet, it is important to consider the following facts: Elijah called down drought (James 5:17–18); Jesus withered a fig tree (Mark 11:12–14, 20–25); Paul condemned gospel-distorting heretics (Gal. 1:6–9); a persistent widow trained disciples in prayer appeals against injustice (Luke 18:1–8). If covenants work to bless or curse (as we receive or reject Christ), then the church can still use these petitions from the Psalms both to long for blessed conversion and to lament cursed rebellion.
This article is part of the Hermeneutics collection.
Ligonier Ministries